2  * 


LTBRAEY 


1 


OF  THE 


Theological  Seminary, 

PRINCETON,   N.  J. 

Ca    BX  8712   .D92  1838 

Swedenborg,  Emanuel,  1688- 
Shi  1772. 

Of  the  New  Jerusalem  and  i 
0      heavenly  doctrine  as 


Digitized  by 

the  Internet  - 

Archive 

in  2014 

https://archive.org/details/ofnewjerusalemitOOswed 


of  Tin: 


NEW  JERUSALEM, 


AND 


ITS   HEAVENLY  DOCTRINE, 


AS  REVEALED  FROM  HEAVEN: 


TO  WHICH  ARE  PREFIXED 


SOME  OBSERVATIONS 


CONCERNING  THE 


NEW  HEAVEN  AND  THE  NEW  EARTH. 


TRANSLATED  FROM  THE  LATIN  OF 

EMANUEL  SWEDENBORG. 

ORIGINALLY  PUBLISHED  IN  THE  YEAB  I73S. 


Seek  ye  first  Uio  Kingdom  of  GOD,  and  all  Things  shall  be  added  unto  you. 

Matt,  vi  33 


FOURTH  AMERICAN  EDITION, 

FROM  THE  FIFTH  LONDON  EDITION. 


JSosstou : 

PUBLISHED  BY  OTIS  CLAPP. 

No.  121     Washington  Street. 


1838. 


ADVERTISEMENT. 


In  the  present  edition  of  the  following  work, 
the  Extracts  from  the  Arcana  Ccelestia,  which 
form  much  the  greater  portion  of  the  original 
treatise,  are  omitted.  Those  extracts  contain 
a  great  variety  of  additional  particulars  re- 
specting the  various  subjects  treated  of ;  and 
those  readers  who  wish  to  obtain  an  extensive 
acquaintance  with  those  important  subjects, 
will  find  their  account  in  a  diligent  study  of  the 
work  in  its  entire  form. 

One  peculiarity  in  the  translation  it  may  be 
proper  to  mention  ;  which  is,  the  use  of  the  ad- 
jective absolute ;  as,  The  Divine,  instead  of  The 
Divine  Being  or  Principle.  This  peculiarity  has 
been  retained,  as  being  the  literal  translation 
of  the  Latin  term. 

For  the  convenience  of  reference,  the  sec- 
tions are  numbered  as  in  the  original  work. 


CONTENTS. 

Of  the  New  Heaven  and  New  Earth,  and  what  is  meant  by  the 

New  Jerusalem   5 

Introduction  to  the  Doctrine   12 

Of  Good  and  Truth   14 

Of  Will  and  Understanding   10 

Of  the  Internal  and  External  Man   17 

Of  Love  in  general  20 

Of  the  Loves  of  Self  and  of  the  World  22 

Of  Love  towards  the  Neighbour,  or  Charity   26 

Of  Faith   33 

Of  Piety  3G 

Of  Conscience   38 

Of  Freedom  40 

Of  Merit   43 

Of  Repentance  and  the  Remission  of  Sins  44 

Of  Regeneration  47 

Of  Temptation  49 

Of  Baptism   51 

Of  the  Holy  Supper  52 

Of  the  Resurrection  54 

Of  Heaven  and  Hell  5G 

Of  the  Church   58 

Of  the  Sacred  Scripture,  or  the  Word   58 

Of  Providence  60 

Of  the  Lord  62 

Of  Ecclesiastical  and  Civil  Government   66 


OF 

THE  NEW  JERUSALEM, 

AND  ITS 

HEAVENLY  DOCTRINE. 


Of  the  New  Heaven  and  New  Earth,  and  what  is 

MEANT  BY  THE  New  JERUSALEM. 

1.  It  is  written  in  the  Apocalypse,  "I  saw  a  new  heaven 
and  a  new  earth ;  for  the  first  heaven  and  the  first  earth  had 
passed  away.  And  I  saw  the  holy  city,  New  Jerusalem, 
coming  down  from  God  out  of  heaven,  prepared  as  a  bride 
adorned  for  her  husband.  The  city  had  a  wall  great  and 
high,  which  had  twelve  gates,  and  at  the  gates  twelve  angels, 
and  names  written  thereon,  which  are  the  names  of  the 
twelve  tribes  of  the  children  of  Israel.  And  the  wall  of  the 
city  had  twelve  foundations,  and  in  them  the  names  of  the 
twelve  apostles  of  the  Lamb.  And  the  city  lieth  four  square, 
and  the  length  is  as  large  as  the  breadth.  And  he  measured 
the  city  with  the  reed  twelve  thousand  furlongs ;  and  the 
length,  and  the  breadth,  and  the  height  of  it  were  equal. 
And  he  measured  the  wall  thereof,  a  hundred  and  forty  and 
four  cubits,  the  measure  of  a  man,  that  is,  of  an  angel.  And 
the  wall  of  it  was  of  jasper ;  but  the  city  itself  was  pure 
gold,  like  unto  pure  glass ;  and  the  foundations  of  the  wall  of 
the  city  were  of  every  precious  stone.  And  the  twelve  gates 
were  twelve  pearls ;  and  the  street  of  the  city  was  pure  gold, 
as  it  were  transparent  glass.  The  glory  of  God  enlightened 
it,  and  its  lamp  was  the  Lamb.  And  the  nations  of  them 
which  are  saved  shall  walk  in  the  light  of  it,  and  the  kings 
of  the  earth  shall  bring  their  glory  and  honour  into  it." 
Ch.  xxi.  ver.  1,2,  12  to  24.  When  man  reads  these  words, 
he  does  not  understand  them  otherwise  than  according  to  the 
sense  of  the  letter,  thus,  that  the  visible  heaven  and  earth  will 
be  dissolved,  and  a  new  heaven  be  created,  and  that  the  holy 
city  Jerusalem  will  descend  upon  the  new  earth,  and  that  it 
will  be,  as  to  its  measures,  according  to  the  description.  But 


6 


OF  THE  NEW  JERUSALEM, 


the  angels  understand  these  tilings  very  differently ;  that  is, 
what  man  understands  naturally,  they  understand  spiritually. 
And  as  the  angels  understand  them,  such  is  their  significa- 
tion ;  and  this  is  the  internal  or  spiritual  sense  of  the  AVord. 
.According  to  this  internal  or  spiritual  sense,  in  which  the 
angels  are,  by  a  new  heaven  and  a  new  earth  is  meant  a  new 
church,  both  in  the  heavens  and  the  earths,  which  shall  be 
spoken  of  hereafter  ;  by  the  city  Jerusalem  descending  from 
God  out  of  heaven,  is  signified  its  heavenly  doctrine  ;  by  the 
length,  breadth  and  height,  which  are  equal,  are  signified  all 
the  goods  and  truths  of  that  doctrine,  in  the  complex ;  by  its 
wall  are  meant  the  truths  which  protect  it ;  by  the  measure 
of  the  wall,  which  is  a  hundred  and  forty-four  cubits,  which 
is  the  measure  of  a  man,  that  is,  of  an  angel,  are  meant  all 
those  defending  truths  in  the  complex,  and  their  quality  ;  by 
the  twelve  gates  which  are  of  pearls,  are  meant  introductive 
truths ;  which  are  likewise  signified  by  the  twelve  angels  at 
the  gates;  by  the  foundations  of  the  wall,  which  are  of  every 
precious  stone,  are  meant  the  knowledges  whereupon  that 
doctrine  is  founded  ;  by  the  twelve  tribes  of  Israel,  and  also 
by  the  twelve  apostles,  are  meant  all  things  of  the  church  in 
general  and  in  particular  ;  by  gold  like  unto  pure  glass, 
whereof  the  city  and  its  streets  were  built,  is  signified  the 
good  of  love,  from  which  the  doctrine  and  its  truths  are  made 
transparent;  by  the  nations  who  are  saved,  and  the  kings  of 
the  earth  who  bring  glory  and  honour  into  the  city,  are 
meant  all  from  the  church  who  are  in  goods  and  truths ;  by 
God  and  the  Lamb  is  meant  the  Lord,  as  to  the  essential 
Divine  and  the  Divine  Human.  Such  is  the  spiritual  sense 
of  the  Word,  to  which  the  natural  sense,  which  is  that  of 
the  letter,  serves  as  a  basis ;  nevertheless  these  two  senses, 
the  spiritual  and  the  natural,  make  one  by  correspondences. 
It  is  not,  however,  the  design  of  the  present  work  to  prove, 
that  such  a  spiritual  meaning  is  involved  in  the  fore-men- 
tioned passages,  but  it  may  be  seen  proved  at  large  in  the 
Arcana  Ccelestia,  in  the  following  places.  That  by  earth, 
in  the  Word,  is  meant  the  church,  particularly  when  it  is 
applied  to  signify  the  land  of  Canaan,  n.  G62,  10G6,  10G7, 
1202,  1413, 1607, 2928, 3355,  4447, 4535,  5577,  801 1,  9325, 
9(543.  Because  by  earth,  in  the  spiritual  sense,  is  signified 
the  nation  inhabiting  it,  and  its  worship,  n.  12G2.  That  the 
people  of  the  land  signify  those  who  belong  to  the  spiritual 
church,  n.  2928.  That  a  new  heaven  and  new  earth  signify 
something  new  in  the  heavens  and  the  earths,  with  respect 


AND  ITS  HEAVENLY  DOCTRINE. 


7 


to  goods  and  truths,  thus  with  respect  to  those  things  that 
relate  to  the  church  in  each,  n.  173:3,  1850,  2117,  2118, 
3355,  4535,  10373.  What  is  meant  by  the  first  heaven  and 
the  first  earth,  which  passed  away,  may  be  seen  in  the  small 
Treatise  on  the  last  Judgment  and  the  Destruction  of  Babylon, 
throughout,  but  particularly  from  n.  05  to  72.  That  by  Je- 
rusalem is  signified  the  church  with  regard  to  doctrine,  n. 
402,  3054,  9100.  That  by  cities  [urbes]  and  cities  [eivitates] 
are  signified  the  doctrines  which  belong  to  the  church  and 
religion,  n.  402,  2450,  2712,  2943,  3210,  4492,  4493.  That 
by  the  wall  of  a  city  is  signified  the  defensive  truth  of  doc- 
trine, n.  0419.  That  by  the  gates  of  a  city  are  signified 
Buch  truths  as  are  introductory  to  doctrine,  and  thereby  to 
the  church,  n.  2943,  4478,  4492,  4493.  That  by  the  twelve 
tribes  of  Israel  were  represented  and  thence  signified  all 
the  truths  and  goods  of  the  church,  in  general  and  in  par- 
ticular, thus  all  things  of  faith  and  love,  n.  3858,  3920,  4000, 
0335.  That  the  same  is  signified  by  the  Lord's  twelve 
apostles,  n.  2129,  2329,  3354,  3488,  3858,  0397.  That 
when  it  is  said  of  the  apostles,  that  they  shall  sit  upon  twelve 
thrones,  and  judge  the  twelve  tribes  of  Israel,  it  is  signi- 
fied that  all  are  to  be  judged  according  to  the  goods  and 
truths  of  the  church,  and  of  consequence  by  the  Lord,  from 
whom  those  truths  and  goods  proceed,  n.  2129,  0397.  That 
by  twelve  are  signified  all  things  in  their  complex,  n.  577, 
2089,  2129,  2130,  3272,  3858,  3913.  The  same  is  also  sig- 
nified by  a  hundred  and  forty-four,  inasmuch  as  that  num- 
ber is  the  product  of  twelve  multiplied  by  twelve,  n.  7973. 
That  twelve  thousand  has  likewise  the  same  signification,  n. 
7973.  That  all  numbers  in  the  Word  signify  things,  n.  482, 
487, 047, 048, 755, 813, 1903,  1988,  2075,  2252,  3252,  4204, 
0175,  9488,  9059,  10217,  10253.  That  the  products  arising 
from  numbers  multiplied  into  each  other  have  the  same  sig- 
nification with  the  simple  numbers  so  multiplied,  n.  5291, 
5335,  5708,  7973.  That  by  measure  is  signified  the  quality 
of  a  thing  with  respect  to  truth  and  good,  n.  3104,  9003, 
10202.  That  by  the  foundations  of  a  wall  are  signified 
the  knowledges  of  truth  whereupon  doctrinals  are  founded, 
n.  9042.  That  by  a  quadrangular  figure,  or  square,  is 
signified  what  is  perfect,  n.  9717,  9861.  That  by  length 
is  signified  good  and  its  extension,  and  by  BREADTH  is  signi- 
fied truth  and  its  extension,  n.  1613,  9487.  That  by  pre- 
cious stones  are  signified  truths  from  good,  n.  114,  9803, 
9805.    What  is  signified,  both  in  general  and  particular,  by 


8 


OF  TIIE   NEW  JERUSALEM, 


the  precious  stones  in  the  urim  and  thummim,  may  be  seen, 
n.  3802,  1)864,  9800,  9905,  9891,  9895.  What  is  signified 
by  the  jasper,  of  which  the  wall  was  built,  may  be  seen,  n. 
9872.  That  by  the  street  of  the  city  is  signified  the  truth 
of  doctrine  from  good,  n.  2330.  That  by  cold  is  signify] 
the  good  of  love,  n.  113,  1551,  1552,  5058,  0914,  0917, 
9519,  98";4,  9S81.  That  by  glory  is  signified  divine  truth, 
such  as  it  is  in  heaven,  with  the  intelligence  and  wisdom 
thence  derived, n. 4809, 5292, 5922, 8207, 8427,  9429, 10574. 
That  by  nations  are  signified  those  in  the  church  who  are 
in  good,  and  in  an  abstract  sense  the  goods  of  the  church, 
n. 1059,  1159,  1258,  1200,  1288,  1410,  1849,  4574,  7830, 
9255,  9250.  That  by  kings  are  signified  those  in  the  church 
who  are  in  truths,  and  in  an  abstract  sense  the  truths  of  the 
church,  n.  1072,  2015,  2009,  4575,  5044.  That  the  rites 
at  the  coronations  of  kings  involve  such  things  as  are  of  di- 
vine truth,  but  that  the  knowledge  of  them  at  this  day  is 
lost,  n.  4581,  4900. 

2.  Before  the  new  Jerusalem  and  its  doctrine  are  treated 
of,  some  account  shall  be  given  of  the  new  heaven  and  new 
earth.  It  was  shown  in  the  small  Treatise  concerning  the 
last  Judgment  and  the  Destruction  of  Babylon,  what  is  meant 
by  the  first  heaven,  and  the  first  earth,  which  have  passed 
away.  After  this  event,  that  is,  when  the  last  judgment  was 
finished,  a  new  heaven  was  created  or  formed  by  the  Lord; 
which  heaven  was  formed  of  all  those  who,  from  the  advent 
of  the  Lord  even  to  this  time,  had  lived  a  life  of  faith  and 
charity ;  as  these  alone  are  forms  of  heaven.  For  the  form 
of  heaven,  according  to  which  all  consociations  and  commu- 
nications there  exist,. is  the  form  of  divine  truth  from  divine 
good,  proceeding  from  the  Lord  ;  and  man  puts  on  this  form, 
as  to  his  spirit,  by  a  life  according  to  divine  truth.  That  the 
form  of  heaven  is  thence  derived,  may  be  seen  in  the  Treatise 
concerning  Heaven  and  Hell,  n.  200  to  212,  and  that  all  the 
angels  arc  forms  of  heaven,  n.  51  to  58,  and  73  to  77. 
Hence  it  may  be  known  of  whom  the  new  heaven  is  formed, 
and  thereby  what  is  its  quality,  viz.  that  it  is  altogether 
unanimous.  For  he  that  lives  a  life  of  faith  and  charity 
loves  another  as  himself,  and  by  love  conjoins  him  with  him- 
self, and  this  reciprocally  and  mutually ;  for  love  is  conjunc- 
tion in  the  spiritual  world.  Wherefore  when  all  act  in  like 
manner,  then  from  many,  yea,  from  innumerable  individuals, 
consociated  according  to  the  form  of  heaven,  unanimity  ex- 
ists, and  they  become  as  one;  for  there  is  then  nothing 


AND  ITS  HEAVENLY  DOCTRINE. 


9 


which  separates  and  divides,  but  every  thing  conjoins  and 
unites. 

3.  Inasmuch  as  this  heaven  was  formed  of  all  those  who 
had  been  of  such  a  quality  from  the  coming  of  the  Lord  un- 
til the  present  time,  it  is  plain  that  it  is  composed  as  well  of 
Christians  as  of  Gentiles,  but  chiefly  of  infants,  from  all  parts 
of  the  world,  who  have  died  since  the  Lord's  coining  ;  for  all 
these  were  received  by  the  Lord,  and  educated  in  heaven,  and 
instructed  by  the  angels,  and  then  reserved,  that  they,  to- 
gether with  the  others,  might  constitute  a  new  heaven  ; 
whence  it  may  be  concluded  how  great  that  heaven  is.  That 
all  who  die  infants  are  educated  in  heaven,  and  become  an- 
gels, may  be  seen  in  the  Treatise  concerning  Heaven  and 
Hell,  n.  329,  to  345.  And  that  heaven  is  formed  as  well  of 
Gentiles  as  of  Christians,  n.  318,  to  328. 

4.  Moreover,  with  respect  to  this  new  heaven,  it  is  to  be 
observed,  that  it  is  distinct  from  the  ancient  heavens  which 
were  formed  before  the  coming  of  the  Lord ;  and  yet  there 
is  such  an  orderly  connexion  established  between  them,  that 
they  form  together  but  one  heaven.  The  reason  why  this 
new  heaven  is  distinct  from  the  ancient  heavens  is,  because 
in  the  ancient  churches  there  was  no  other  doctrine  than  the 
doctrine  of  love  and  charity,  and  at  that  time  they  were  un- 
acquainted with  any  doctrine  of  faith  separated  from  those 
principles.  Hence  also  it  is  that  the  ancient  heavens  con- 
stitute superior  expanses,  whilst  the  new  heaven  constitutes 
an  expanse  below  them ;  for  the  heavens  are  expanses  one 
above  another.  In  the  highest  expanses  are  they  who  are 
called  celestial  angels,  many  of  whom  were  of  the  most  an- 
cient  church  ;  they  are  called  celestial  angels  from  celestial 
love,  which  is  love  towards  the  Lord :  in  the  expanses  below 
them  are  they  who  are  called  spiritual  angels,  many  of  whom 
were  of  the  ancient  church  ;  they  are  called  spiritual  angels, 
from  spiritual  love,  which  is  charity  towards  the  neighbour  : 
below  these  are  the  angels  who  are  in  the  good  of  faith,  who 
are  they  that  have  lived  a  life  of  faith  ;  to  live  a  life  of  faith, 
is  to  live  each  according  to  the  doctrine  of  his  particular 
church ;  and  to  live  is  to  will  and  to  do.  All  these  heavens, 
however,  make  one  by  a  mediate  and  immediate  influx  from 
the  Lord.  But  a  more  full  idea  concerning  these  heavens 
may  be  obtained  from  what  is  shown  in  the  Treatise  concern- 
ing Heaven  and  Hell,  and  particularly  in  the  article  which 
treats  of  the  two  kingdoms  into  which  the  heavens  in  gen- 
eral are  divided,  n.  20  to  28 ;  and  in  the  article  concerning 


10 


OF  THE  NEW  JERUSALEM, 


the  three  heavens,  n.  29  to  40;  concerning  mediate  and  im- 
mediate influx  in  the  extracts  from  the  Arcana  Ccelestia, 
after  n.  (303 ;  and  concerning  the  ancient  and  most  ancient 
churches  in  a  small  Treatise  on  the  last  Judgment  and  the 
Destruction  of  Babylon,  n.  40. 

5.  This  may  suffice  concerning  the  new  heaven :  now 
something  shall  be  said  concerning  the  new  earth.  By 
the  new  earth  is  understood  a  new  church  upon  earth ;  for 
when  a  former  church  ceases  to  be,  then  a  new  one  is  estab- 
lished by  the  Lord.  For  it  is  provided  by  the  Lord  that 
there  should  always  be  a  church  on  earth,  as  by  means  of 
the  church  there  is  a  conjunction  of  the  Lord  with  mankind, 
and  of  heaven  with  the  world  ;  there  the  Lord  is  known,  and 
therein  are  divine  truths,  by  which  man  is  conjoined  to  him. 
That  a  new  church  is  at  this  time  establishing,  may  be  seen 
in  the  small  Treatise  concerning  the  last  Judgment,  n.  74. 
That  a  new  church  is  signified  by  a  new  earth,  is  from  the 
spiritual  sense  of  the  Word ;  for  in  that  sense  no  particular 
earth  is  understood  by  earth,  but  the  nation  therein,  and  its 
divine  worship ;  this  being  the  spiritual  thing  whereof  earth 
is  representative.  Moreover  by  earth  in  the  Word,  without 
the  name  of  any  particular  country  affixed,  is  signified  the 
land  of  Canaan;  and  in  the  land  of  Canaan  a  church  had 
existed  from  the  earliest  ages,  which  was  the  reason  why  all 
the  places  therein,  and  in  the  adjacent  countries,  with  their 
mountains  and  rivers,  which  are  mentioned  in  the  Word,  are 
made  representative  and  significative  of  those  things  which 
are  the  internals  of  the  church,  which  are  what  are  called 
its  spiritual  things  ;  hence  it  is,  as  was  observed,  that  by 
earth  in  the  Word,  inasmuch  as  the  land  of  Canaan  is  under- 
stood, is  signified  the  church,  and  in  like  manner  here  by  a 
new  earth.  It  is  therefore  usual  in  the  church  to  speak  of 
the  heavenly  Canaan,  and  by  it  to  understand  heaven.  That 
by  the  land  of  Canaan,  in  the  spiritual  sense  of  the  Word,  is 
understood  the  church,  was  shown  in  the  Arcana  Ccelestia 
in  various  places,  of  which  the  following  shall  be  adduced  : 
That  the  most  ancient  church  which  was  before  the  flood, 
and  the  ancient  church  which  was  after  the  flood,  were  in 
the  land  of  Canaan,  n.  567,  3086,  4447,  4454,  4516,  4517, 
5136,  6516,  9327.  That  then  all  places  therein  became  rep- 
resentative of  such  things  as  are  in  the  kingdom  of  the  Lord 
and  in  the  church,  n.  1505,  3080,  4447,  5136.  That  there- 
fore Abraham  was  commanded  to  go  thither,  to  the  intent 
that  amongst  his  posterity,  from  Jacob,  a  representative 


AND  ITS  HEAVENLY  DOCTRINE. 


11 


church  might  be  established,  and  the  Word  might  be  written, 
whose  ultimate  should  consist  of  representatives  and  signifi- 
catives  existing  in  that  land,  n.  3686,  4447,  5136,  6516. 
Hence  it  is  that  by  earth  and  the  land  of  Canaan,  in  the 
Word,  is  signified  the  church,  n.  3038,  3481,  3705,  4447, 
4517,  5757,  10658. 

6.  What  is  understood  by  Jerusalem  in  the  Word,  in  its 
spiritual  sense,  shall  also  be  briefly  declared.  By  Jerusa- 
lem is  understood  the  church  with  respect  to  doctrine,  inas- 
much as  at  Jerusalem  in  the  land  of  Canaan,  and  in  no  other 
place,  there  were  the  temple,  the  altar,  the  sacrifices,  and  of 
consequence  all  divine  worship;  wherefore  also  three  festi- 
vals were  celebrated  there  every  year,  to  which  every  male 
throughout  the  whole  land  was  commanded  to  go:  this,  then, 
is  the  reason  why  by  Jerusalem  in  its  spiritual  sense  is  signi- 
fied the  church  with  respect  to  worship,  or,  what  is  the  same 
thing,  with  respect  to  doctrine ;  for  worship  is  prescribed  in 
doctrine,  and  is  performed  according  to  it.  The  reason  why 
it  is  said  the  holy  city,  new  Jerusalem,  descending  from  God 
out  of  heaven,  is,  because,  in  the  spiritual  sense  of  the  Word, 
by  a  city  [civitas]  and  a  city  [urbs]  is  signified  doctrine,  and 
by  a  holy  city  the  doctrine  of  divine  truth,  inasmuch  as  divine 
truth  is  what  is  called  holy  in  the  Word.  It  is  called  the 
New  Jerusalem  for  the  same  reason  that  the  earth  is  called 
new,  because,  as  was  observed  above,  by  earth  is  signified 
the  church,  and  by  Jerusalem  the  church  with  respect  to 
doctrine ;  and  it  is  said  to  descend  from  God  out  of  heaven, 
because  all  divine  truth,  from  whence  doctrine  is,  descends 
out  of  heaven  from  the  Lord.  That  by  Jerusalem  is  not  un- 
derstood a  city,  although  it  was  seen  as  a  city,  appears  man- 
ifestly from  hence,  that  it  is  said  that  its  height  was  as  its 
length  and  breadth,  12000  furlongs,  ver.  16;  and  that  the 
measure  of  its  wcdl,  which  was  144  cubits,  was  the  measure  of 
a  man,  that  is,  of  an  angel,  ver.  17;  and  also  from  its  being 
said  to  be  prepared  as  a  bride  before  her  husband,  ver.  2 ;  and 
afterwards,  the  angel  said,  Come  hither,  I  will  shcio  thee  the. 
bride,  the  Lamb's  wife,  and  he  shewed  me  the  holy  city,  that 
Jerusalem,  ver.  9.  The  church  is  what  is  called  in  the  Word 
the  bride  and  the  wife  of  the  Lord  ;  the  bride  before  conjunc- 
tion, and  the  wife  after  conjunction,  as  may  be  seen  in  the 
Arcana  Coelestia,  n.  3103,  3105,  3164,  3165,  3207,  7022, 
9182. 

7.  As  to  what  particularly  concerns  the  following  doctrine, 
that  also  is  from  heaven,  inasmuch  as  it  is  from  the  spiritual 


12 


OF  THE  NEW  JERUSALEM, 


sense  of  the  Word ;  and  the  spiritual  sense  of  the  Word  19 
the  same  with  the  doctrine  which  is  in  heaven.  For  there 
is  a  church  in  heaven  as  well  as  on  earth  ;  for  in  heaven 
there  is  the  Word,  and  doctrine  from  theWord  ;  there  are  tem- 
ples there  and  preaching  in  them  ;  there  are  also  both  ecclesi- 
astical and  civil  governments  there  :  in  short,  there  is  no  other 
difference  between  the  things  which  are  in  heaven,  and  the 
things  which  are  on  earth,  except  that  all  things  in  the 
heavens  are  in  a  more  perfect  state ;  inasmuch  as  all  who 
dwell  there  are  spiritual,  and  things  that  are  spiritual  im- 
mensely exceed  in  perfection  those  that  are  natural.  That 
such  things  exist  in  heaven  may  be  seen  in  the  work 
concerning  Heaven  and  Hell  throughout,  particularly  in  the 
article  concerning  governments  in  heaven,  n.  213  to  220, 
and  also  in  the  article  on  divine  worship  in  heaven,  n.  221 
to  227.  Hence  it  may  plainly  be  seen  what  is  meant  by 
the  holy  city,  New  Jerusalem,  being  seen  to  descend  from 
God  out  of  heaven.  But  I  proceed  to  the  doctrine  itself, 
which  is  for  the  new  church,  and  which  is  called  Heavenly 
Doctrine,  because  it  was  revealed  to  me  out  of  heaven ;  for 
to  deliver  this  doctrine  is  the  design  of  this  work. 


INTRODUCTION  TO  THE  DOCTRINE. 

8.  That  the  end  of  the  church  takes  place  when  there  is 
no  faith  because  there  is  no  charity,  was  shown  in  the  little 
work  concerning  the  last  Judgment  and  the  Destruction  of 
Babylon,  n.  33  to  39.  Now  forasmuch  as  the  churches 
throughout  Christendom  have  distinguished  themselves  sole- 
ly by  such  things  as  relate  to  faith,  and  yet  there  is  no  faith 
where  there  is  no  charity,  therefore  I  will  here  premise  some- 
thing concerning  the  doctrine  of  charity  amongst  the  an- 
cients, before  I  proceed  to  deliver  the  doctrine  of  the  New 
Jerusalem.  It  is  said  the  Churches  in  Christendom,  and 
by  them  are  understood  the  reformed  or  evangelical  churches, 
but  not  the  popish  or  Roman  Catholic  church,  inasmuch  as 
that  is  no  part  of  the  Christian  church ;  because  wherever 
the  church  is,  there  the  Lord  is  worshipped,  and  the  Word 
is  read ;  whereas,  amongst  the  Roman  Catholics,  they  wor- 
ship themselves  instead  of  the  Lord,  forbid  the  Word  to  be 
read  by  the  neople,  and  affirm  the  pope's  decree  to  be  equal, 
yea,  superior  fO  it 


AND  ITS  HEAVENLY  DOCTRINE. 


13 


9.  The  doctrine  of  charity,  which  is  the  doctrine  of  life, 
was  the  essential  doctrine  in  the  ancient  churches  ;  concern- 
ing which  churches  the  reader  may  see  more  in  the  Arcana 
Co2Lestia,  n.  1*238,  2385 ;  and  that  doctrine  conjoined  all 
churches,  and  thereby  formed  one  church  out  of  many.  F01 
they  acknowledged  all  those  to  he  members  of  the  churcK 
who  lived  in  the  good  of  charity,  and  called  them  brothers, 
howsoever  they  might  differ  in  truths,  which  at  this  day  are 
called  matters  of  faith.  In  these  they  instructed  one  another, 
which  was  amongst  their  works  of  charity ;  nor  were  they 
angry  if  one  did  not  accede  to  another's  opinion,  knowing 
that  every  one  receives  truth  in  such  proportion  as  he  is  in 
good.  Forasmuch  as  the  ancient  churches  were  of  such  a 
quality,  therefore  the  members  of  them  were  interior  men, 
and  forasmuch  as  they  were  interior  men,  they  were  wiser 
men.  For  they  who  are  in  the  good  of  love  and  charity,  are, 
with  respect  to  the  internal  man,  in  heaven,  and  in  an  an- 
gelic society  there  which  is  in  similar  good ;  whence  there 
is  an  elevation  of  their  mind  to  interior  things,  and  conse- 
quently they  are  in  wisdom :  for  wisdom  cannot  come  from 
any  other  source  than  from  heaven,  that  is,  through  heaven 
from  the  Lord ;  and  in  heaven  there  is  wisdom  because  those 
who  are  there  are  in  good :  wisdom  consists  in  seeing  truth 
from  the  light  of  truth,  and  the  light  of  truth  is  the  light 
which  is  in  heaven.  But  in  process  of  time  that  ancient 
wisdom  decreased  ;  for  so  far  as  mankind  removed  them- 
selves from  the  good  of  love  to  the  Lord,  and  the  good  of 
love  towards  the  neighbour,  which  love  is  called  charity,  so 
far  also  they  removed  themselves  from  wisdom,  because  they 
so  far  removed  themselves  from  heaven.  Hence  it  was  that 
man  from  internal  became  external,  and  this  successively; 
and  when  man  became  external,  he  also  became  worldly  and 
corporeal ;  and  when  this  is  his  quality,  he  little  cares  for 
the  things  which  are  of  heaven ;  for  the  delights  of  earthly 
loves,  and  the  evils  which  are  delightful  to  man  from  those 
loves,  then  occupy  him  entirely ;  and  the  things  which  he 
hears  concerning  a  life  after  death,  concerning  heaven  and 
hell,  and  concerning  spiritual  subjects  in  general,  are  then 
as  it  were  without  him,  and  not  within  him,  as  nevertheless 
they  ought  to  be.  Hence  it  is  that  the  doctrine  of  charity, 
which  was  of  such  estimation  amongst  the  ancients,  is  at  this 
day  amongst  the  things  which  are  lost ;  for  who  at  this  day 
knows  what  charity  is,  in  a  genuine  sense,  and  what  our 
neighbour  is,  in  a  genuine  sense  1  when  nevertheless  that 


14 


OF  THE   NEW  JERUSALEM, 


doctrine  not  only  teaches  this,  but  innumerable  things  beside, 
of  which  not  a  thousandth  part  is  known  at  this  day.  The 
whole  sacred  scripture  is  nothing  else  than  the  doctrine  of 
love  and  charity,  which  the  Lord  also  teaches,  saying,  "  Thou 
shalt  love  the  Lord  thy  God  from  thy  whole  heart,  and  in  thy 
whole  soul,  and  in  thy  whole  mind;  this  is  the  primary  a7id 
great  commandment;  the  second  is  like  unto  it;  thou  shalt 
love  thy  neighbour  as  thyself :  on  these  two  commandments 
liang  all  the  law  and  the  prophets."  Matt.  xxii.  verses  37,  38, 
39.  The  law  and  the  prophets  are  the  Word  in  general  and 
in  particular. 


OF  GOOD  AND  TRUTH. 

11.  All  things  in  the  universe,  which  are  according  to  di- 
vine order,  have  relation  to  good  and  truth.  Nothing  exists 
in  heaven,  and  nothing  in  the  world,  which  does  not  relate 
to  these  two.  The  reason  is,  because  both,  as  well  good  as 
truth,  proceed  from  the  Divine,  from  whom  are  all  things. 

12.  Hence  it  appears,  that  nothing  is  more  necessary  for 
man  than  to  know  what  good  and  truth  are,  and  how  each 
regards  the  other,  and  in  what  manner  they  are  mutually 
conjoined.  But  it  is  most  necessary  for  the  man  of  the 
church;  for  as  all  things  of  heaven  have  relation  to  good  and 
truth,  so  also  have  all  things  of  the  church,  inasmuch  as  the 
good  and  truth  of  heaven  are  also  the  good  and  truth  of  the 
church.  It  is  on  this  account  that  good  and  truth  are  first 
treated  of. 

13.  It  is  according  to  divine  order  that  good  and  truth 
should  be  conjoined,  and  not  separated ;  thus  that  they 
should  be  one  and  not  two :  for  they  proceed  in  conjunction 
from  the  Divine,  and  they  are  in  conjunction  in  heaven,  and 
therefore  they  should  be  in  conjunction  in  the  church.  The 
conjunction  of  good  and  truth  is  called  in  heaven  celestial 
marriage,  for  all  therein  are  in  this  marriage.  Hence  it  is, 
that,  in  the  Word,  heaven  is  compared  to  marriage,  and  the 
Lord  is  called  Bridegroom  and  Husband,  but  heaven  bride 
and  wife  ;  in  like  manner  the  church.  That  heaven  and  the 
church  are  so  called,  is  because  they  who  are  therein  receive 
divine  good  in  truths. 

14.  All  the  intelligence  and  wisdom  which  angels  possess 
i6  from  that  marriage,  and  not  any  of  it  from  good  separate 


AND   ITS   HEAVENLY  DOCTRINE. 


15 


from  truth,  nor  from  truth  separate  from  good.    It  is  the 
same  with  men  of  the  church. 

15.  Inasmuch  as  the  conjunction  of  good  and  truth  bears 
resemblance  to  marriage,  it  is  plain  that  good  loves  truth, 
and  that  truth,  in  its  turn,  loves  good,  and  that  each  desires 
to  be  conjoined  with  the  other.  The  man  of  the  church, 
who  has  not  such  love  and  such  desire,  is  not  in  celestial 
marriage,  consequently  the  church  as  yet  is  not  in  him  ;  for 
the  conjunction  of  good  and  truth  constitutes  the  church. 

16.  Goods  are  manifold  ;  in  general  there  is  spiritual  good 
and  natural  good,  and  both  conjoined  in  genuine  moral  good. 
As  goods  are  manifold,  so  also  are  truths,  inasmuch  as  truths 
are  of  good,  and  are  the  forms  of  good. 

17.  As  is  the  case  with  good  and  truth,  so  it  is  in  the  op- 
posite with  evil  and  the  false ;  for  as  all  things  in  the  uni- 
verse, which  are  according  to  divine  order,  have  relation  to 
good  and  truth,  so  all  things  which  are  contrary  to  divine 
order  have  relation  to  evil  and  the  false.  Again,  as  good 
loves  to  be  conjoined  to  truth,  and  vice  versa,  so  evil  loves 
to  be  conjoined  to  the  false,  and  vice  versa.  And  again,  as 
all  intelligence  and  wisdom  are  born  of  the  conjunction  of 
good  and  truth,  so  all  insanity  and  folly  are  born  of  the  con- 
junction of  evil  and  the  false.  This  conjunction  of  evil  and 
the  false  is  called  infernal  marriage. 

18.  From  the  circumstance  that  evil  and  the  false  are  oppo- 
site to  good  and  truth,  it  is  plain  that  truth  cannot  be  con- 
joined to  evil,  nor  good  to  the  false  of  evil ;  if  truth  be  ad- 
joined to  evil,  it  becomes  truth  no  longer,  but  the  false,  inas- 
much as  it  is  falsified ;  and  if  good  be  adjoined  to  the  false 
of  evil,  it  becomes  good  no  longer,  but  evil,  inasmuch  as  it 
is  adulterated.  Nevertheless  the  false  which  is  not  of  evil 
may  be  conjoined  to  good. 

19.  No  one  who  is  in  evil,  and  thence  in  the  false  from 
confirmation  and  life,  can  know  what  good  and  truth  is,*  for 
he  believes  his  own  evil  to  be  good,  and  thence  he  believes 
his  own  false  to  be  truth  ;  but  every  one  who  is  in  good  and 
thence  in  truth  may  know  what  evil  and  the  false  is.  The 
reason  of  this  is,  because  all  good  and  its  truth  is,  in  its  es- 
sence, celestial,  and  what  is  not  celestial  in  its  essence  is  * 
still  from  a  celestial  origin;  but  evil  and  its  false  is  in  its 


*  This  form  of  grammatical  construction  is  retained  in  agreement  with  the  Latin 
of  the  author,  who  frequently  counci  ls  the  terms  love  anil  wisdom,  good  and  truth, 
evil  and  false,  &c.  with  a  singular  v  erb,  to  intimate  the  indissoluble  conjunction 
existing  betw  een  them. 


16 


OP  THE   NEW  JERUSALEM, 


essence  infernal,  and  what  is  not  infernal  in  its  essence  has 
nevertheless  its  origin  from  thence ;  and  every  thing  celestial 
is  in  light,  but  every  thing  infernal  is  in  darkness. 


OF  WILL  AND  UNDERSTANDING. 

28.  Man  has  two  faculties  which  constitute  his  life :  one 
is  called  Will,  and  the  other  Understanding  :  they  are 
distinct  from  each  other,  but  so  created  that  they  may  be 
one ;  and  when  they  are  one,  they  are  called  Mind  :  where- 
fore of  these  consists  the  human  mind,  and  all  the  life  of 
man  is  in  them. 

29.  As  all  things  in  the  universe,  which  are  according  to 
divine  order,  have  relation  to  good  and  truth,  so  till  things 
with  man  have  relation  to  will  and  understanding;  for  good 
with  man  is  of  his  will,  and  truth  with  him  is  of  his  under- 
standing. These  two  faculties,  or  these  two  lives  of  man, 
are  their  receptacles  and  subjects ;  the  will  being  the  recep- 
tacle and  subject  of  all  things  of  good,  and  the  understand- 
ing the  receptacle  and  subject  of  all  things  of  truth.  Goods 
and  truths  have  no  other  residence  with  man  :  and  forasmuch 
as  goods  and  truths  have  no  other  residence  with  man,  so 
neither  have  love  and  faith;  for  love  is  of  good,  and  good  is 
of  love  ;  and  faith  is  of  truth,  and  truth  is  of  faith. 

30.  Now  forasmuch  as  all  things  in  the  universe  have  re- 
lation to  good  and  truth,  and  all  things  of  the  church  to  the 
good  of  love  and  the  truth  of  faith ;  and  forasmuch  as  man 
is  man  from  these  two  faculties;  therefore  they  also  are 
treated  of  in  this  doctrine ;  otherwise  man  could  have  no 
distinct  idea  concerning  them,  whereon  to  found  his  thought. 

31.  The  will  and  understanding  likewise  constitute  the 
spirit  of  man,  for  his  wisdom  and  intelligence,  and  his  life 
in  general,  reside  in  them,  the  body  being  only  obedience. 

32.  Nothing  is  more  important  to  be  known,  than  in  what 
manner  will  and  understanding  make  one  mind.  They 
make  one  mind  as  good  and  truth  make  one ;  for  there  is  a 
similar  marriage  between  will  and  understanding  as  there  is 
between  good  and  truth.  What  is  the  quality  of  that  mar- 
riage may  appear  from  what  has  been  said  above,  concern- 
ing good  and  truth.  As  good  is  the  very  esse  of  a  thing, 
and  truth  the  existere  of  a  thing  thence  derived,  so  the  will 
with  man  is  the  very  esse  of  his  life,  and  the  understanding 


AND  ITS  HEAVENLY  DOCTRINE. 


17 


the  existere  of  life  thence ;  for  good,  which  is  of  the  will, 
assumes  a  form,  and  renders  itself  visible,  in  the  under- 
standing. 

33.  They  who  are  in  good  and  truth  have  will  and  un- 
derstanding, but  they  who  are  in  evil  and  the  false  have  not 
will  and  understanding  ;  but,  instead  of  will,  they  have  cupid- 
ity, and,  instead  of  understanding,  they  have  science.  For 
the  truly  human  will  is  the  receptacle  of  good,  and  the  un- 
derstanding the  receptacle  of  truth;  wherefore  will  cannot 
be  predicated  of  evil,  nor  understanding  of  the  false,  because 
they  are  opposite,  and  opposites  destroy  each  other.  Hence 
it  is  that  the  man  who  is  in  evil,  and  thence  in  the  false, 
cannot  be  called  rational,  wise,  and  intelligent.  With  the 
evil,  also,  the  interiors  which  are  of  the  mind,  wherein  the 
will  and  the  understanding  principally  reside,  are  closed  up. 
It  is  supposed  that  the  evil  also  have  will  and  understanding, 
because  they  say  that  they  will  and  that  they  understand  ; 
but  their  will  is  mere  lust,  and  their  understanding  is  mere 
science. 


OF  THE  INTERNAL  AND  EXTERNAL  MAN. 

30.  Man  is  so  created  as  to  be,  at  one  and  the  same  time, 
in  the  spiritual  world  and  in  the  natural  world.  The  spir- 
itual world  is  that  in  which  angels  are,  and  the  natural 
world  is  that  in  which  men  are.  And  because  man  is  so 
created,  therefore  he  is  endowed  with  an  internal  and  an 
external ;  an  internal  by  which  he  may  be  in  the  spiritual 
world,  and  an  external  by  which  he  may  be  in  the  natural 
world.  His  internal  is  what  is  called  the  internal  man,  and 
his  external  is  what  is  called  the  external  man. 

37.  Every  man  has  an  internal  and  an  external ;  but 
there  is  a  difference  in  this  respect  between  the  good  and 
the  evil.  The  internal  with  the  good  is  in  heaven  and  its 
light,  and  the  external  is  in  the  world  and  its  light,  which 
light  with  them  is  illuminated  by  the  light  of  heaven,  so  that 
with  them  the  internal  and  the  external  act  in  unity,  as  the 
efficient  cause  and  the  effect,  or  as  what  is  prior  and  what  is 
posterior.  But  with  the  evil  the  internal  is  in  the  world  and 
its  light,  as  is  also  the  external ;  wherefore  they  see  nothing 
from  the  light  of  heaven,  but  only  from  the  light  of  the  world, 
which  light  '.hey  call  the  light  of  nature.  Hence  it  is  that 
2* 


IS 


OF  THE   NEW  JERUSALEM, 


the  tilings  of  heaven  are  to  them  in  darkness,  and  the  tilings 
of  the  world  in  light.  It  is  therefore  manifest  that  the  good 
have  an  internal  man  and  an  external  man,  but  that  the  evil 
have  no  internal  man,  but  only  an  external. 

38.  The  internal  man  is  what  is  called  the  Spiritual 
Man,  because  it  is  in  the  light  of  heaven,  w  hich  light  is  spir- 
itual ;  and  the  external  man  is  what  is  called  the  Natural 
Man,  because  it  is  in  the  light  of  the  world,  which  light  is 
natural.  The  man  whose  internal  is  in  the  light  of  heaven, 
and  his  external  in  the  light  of  the  world,  is  a  spiritual  man 
as  to  each ;  but  the  man  whose  internal  is  not  in  the  light 
of  heaven,  but  only  in  the  light  of  the  world,  in  which  is 
also  his  external,  is  a  natural  man  as  to  each.  The  spiritual 
man  is  he  who  is  called  in  the  Word  alive,  but  the  natural 
man  is  he  who  is  called  dead. 

39.  The  man  whose  internal  is  in  the  light  of  heaven,  and 
his  external  in  the  light  of  the  world,  thinks  both  spiritually 
and  naturally  ;  but  then  his  spiritual  thought  flows  in  into  the 
natural,  and  is  there  perceived.  But  the  man  whose  inter- 
nal, together  with  his  external,  is  in  the  light  of  the  world,  does 
not  think  spiritually,  but  materially  ;  for  he  thinks  from  such 
things  as  are  in  the  nature  of  the  world,  all  which  are  mate- 
rial. To  think  spiritually  is  to  think  of  things  as  they  es- 
sentially are  in  themselves,  to  see  truths  from  the  light  of 
truth,  and  to  perceive  goods  from  the  love  of  good ;  also  to 
see  the  qualities  of  things,  and  to  perceive  their  affections, 
abstractedly  from  what  is  material :  but  to  think  materially 
is  to  think,  see,  and  perceive  them  together  with  matter,  and 
in  matter,  thus  respectively  in  a  gross  and  obscure  manner. 

40.  The  internal  spiritual  man,  regarded  in  himself,  is  an 
angel  of  heaven ;  and,  also,  during  his  life  in  the  body,  not- 
withstanding his  ignorance  of  it,  is  in  society  with  angels; 
and  after  his  separation  from  the  body,  he  comes  amongst 
them.  But  the  merely  natural  internal  man,  regarded  in 
himself,  is  a  spirit,  and  not  an  angel ;  and,  also,  during  his 
life  in  the  body,  is  in  society  with  spirits,  but  with  those 
who  are  in  hell,  amongst  whom  he  also  comes  after  his  sep- 
aration from  the  body. 

41.  The  interiors,  with  those  who  are  spiritual  men,  arc 
also  actually  elevated  towards  heaven,  for  that  is  what  they 
primarily  regard ;  but  the  interiors  which  are  of  the  mind 
with  those  who  are  merely  natural,  are  turned  to  the  world, 
because  that  is  what  they  primarily  regard.  The  interiors, 
which  are  of  the  mind  [mens],  are  turned  with  every  one  to 


AND   ITS  HEAVENLY  DOCTRIXE. 


19 


that  which  he  loves  above  all  things  ;  and  the  exteriors  which 
are  of  the  mind  [animus],  are  turned  the  same  way  as  the 
interiors. 

42.  They  who  have  only  a  common  [or  general]  idea  con- 
cerning the  internal  and  external  man,  believe  that  to  be  the 
internal  man  which  thinks  and  wills,  and  that  to  be  the  ex- 
ternal which  speaks  and  acts  ;  because  to  think  and  to  will 
is  internal,  and  to  speak  and  to  act  thence  is  external.  But 
it  is  to  be  observed,  that  when  man  thinks  intelligently,  and 
wills  wisely,  he  then  thinks  and  wills  from  a  spiritual  inter- 
nal ;  but  when  man  does  not  think  intelligently,  and  will 
wisely,  he  thinks  and  wills  from  a  natural  internal.  Of  con- 
sequence, when  man  thinks  well  concerning  the  Lord  and 
those  things  which  are  of  the  Lord,  and  well  concerning  the 
neighbour,  and  those  things  which  are  of  the  neighbour,  and 
wills  well  to  them,  he  then  thinks  and  wills  from  a  spiritual 
internal,  because  he  then  thinks  from  the  faith  of  truth  and 
from  the  love  of  good,  thus  from  heaven.  But  when  man 
thinks  ill  concerning  them,  and  wills  ill  to  them,  he  then 
thinks  and  wills  from  a  natural  internal,  because  he  thinks 
and  wills  from  the  faith  of  what  is  false  and  from  the  love  of 
what  is  evil,  thus  from  hell.  In  short,  so  far  as  man  is  in 
love  to  the  Lord,  and  in  love  towards  his  neighbour,  so  far 
he  is  in  a  spiritual  internal,  from  which  he  thinks  and  wills, 
and  from  which  also  he  speaks  and  acts :  but  so  far  as  man 
is  in  the  love  of  self,  and  in  the  love  of  the  world,  so  far  he 
is  in  a  natural  internal,  from  which  he  thinks  and  wills,  and 
from  which  also  he  speaks  and  acts. 

43.  It  is  so  provided  and  ordered  by  the  Lord,  that  so  far 
as  man  thinks  and  wills  from  heaven,  so  far  the  internal  spir- 
itual man  is  opened  and  formed.  It  is  opened  into  heaven 
even  to  the  Lord,  and  it  is  formed  according  to  those  things 
which  are  of  heaven.  But,  on  the  contrary,  so  far  as  man 
does  not  think  and  will  from  heaven,  but  from  the  world,  so 
far  his  internal  spiritual  man  is  closed,  and  his  external  is 
opened  ;  it  is  opened  into  the  world,  and  it  is  formed  accord- 
ing to  those  things  which  are  of  the  world. 

44.  They,  with  whom  the  internal  spiritual  man  is  opened 
into  heaven  to  the  Lord,  are  in  the  light  of  heaven,  and  in 
illumination  from  the  Lord,  and  thence  in  intelligence  and 
wisdom :  these  see  truth  because  it  is  truth,  and  perceive 
good  because  it  is  good.  But  they  with  whom  the  internal 
spiritual  man  is  closed,  do  not  know  that  there  is  an  internal 
man,  and  much  less  what  the  internal  man  is;  neither  do 


20 


OF  THE   NEW  JERUSALEM, 


they  believe  that  there  is  a  Divine,  nor  that  there  is  a  life 
after  death  ;  consequently  they  do  not  believe  the  things  which 
are  of  heaven  and  the  church.  And  forasmuch  as  they  are 
only  in  light  of  the  world  and  in  illumination  thence,  they 
believe  in  nature  as  the  Divine,  they  see  the  false  as  truth, 
and  they  perceive  evil  as  good. 

45.  He  whose  internal  is  so  far  external,  that  he  believes 
nothing  but  what  he  can  see  with  his  eyes  and  touch  with 
his  hands,  is  called  a  sensual  man:  this  is  the  lowest  natural 
man,  and  is  in  fallacies  concerning  all  the  things  which  are 
of  faith  and  the  church.* 

46.  The  internal  and  external,  which  have  been  treated  of, 
are  the  internal  and  external  of  the  spirit  of  man ;  his  body 
is  only  an  additional  external,  within  which  they  exist;  for 
the  body  does  nothing  from  itself,  but  from  its  spirit  which 
is  in  it.  It  is  to  be  observed  that  the  spirit  of  man,  after  its 
separation  from  the  body,  thinks  and  wills,  speaks  and  acts, 
the  same  as  before;  to  think  and  to  will  is  its  internal,  and 
to  speak  and  to  act  is  its  external ;  concerning  which,  see 
the  Treatise  on  Heaven,  n.  234  to  245,  2G5  to  275,  432  to 
444,  453  to  484. 


OF  LOVE  IN  GENERAL. 

54.  The  very  life  of  man  is  his  love,  and  such  as  the  love 
is,  such  is  the  life,  yea,  such  is  the  whole  man.    But  it  is  the 

*  There  are  fallacies  of  (lie  senses  in  things  natural,  civil,  moral,  and  spiritual, 
and  many  in  each  of  them  ;  but  here  I  design  to  recite  some  of  the  fallacies  in 
spiritual  things.  They  who  think  from  the  fallacies  of  the  senses  cannot  under- 
stand, 1.  That  man  after  deatli  can  appear  as  a  man  ;  nor  that  he  can  enjoy  his 
senses  as  before  ;  nor,  consequently,  that  angels  have  sucli  a  capacity.  ~.  They 
think  that  the  soul  is  only  a  vital  something,  purely  ethereal,  of  which  no  idea  can 
be  formed.  3.  That  it  is  the  body  alone  which  feels,  sees,  and  hears.  4.  That 
man  is  like  a  beast,  with  this  difference  only,  that  he  can  express  his  thoughts  bv 
speech.  5.  That  nature  is  all,  and  the  fust'source  from  w  hich  all  things  proceed, 
(i.  That  mnn  imbues  sciences,  and  learns  to  think  by  an  influx  of  interior  nature 
and  its  order.  7.  That  there  is  no  spiritual  principle,  and  if  there  be,  that  it  is  a 
purer  natural  principle.  8.  That  man  cannot  enjoy  any  blessedness,  if  divested 
of  the  delights  of  the  love  of glory,  honour,  orgain.  '  <.).  That  conscience  is  only  a 
disease  of  the  mind  proceeding  from  the  infirmity  of  the  body,  and  from  misfor- 
tunes. 10.  That  the  divine  love  of  the  Lord  is  the  love  of  glory.  11.  That  iheiv 
is  no  Providence,  but  that  all  things  come  to  pass  from  self-derived  prudence  and 
intelligence.  12.  That  honour  and  riches  are  real  blessings  bestowed  by  God ; 
not  to  mention  many  other  things  of  a  similar  nature.  Sucli  are  the  fallacies  of 
the  senses  in  spiritual  things.  Hence  it  may  appear,  that  celestial  things  cannot 
be  comprehended  by  them  who  are  merely  natural  and  sensual ;  they  are  merely 
natural  and  sensual,  whose  internal  spiritual  man  is  shut,  and  whose  natural  man 
only  is  open. 


AND  ITS  HEAVENLY  DOCTRINE. 


21 


governing  or  ruling  love  which  constitutes  the  man.  That 
love  has  many  other  loves  subordinate  to  it,  which  are  deri- 
vations from  it.  These  appear  under  another  form,  but  still 
they  are  all  present  in  the  ruling  love,  and  constitute,  with 
it,  one  kingdom.  The  ruling  love  is  as  their  king  and  head; 
it  directs  them,  and,  by  them,  as  mediate  ends,  it  regards  and 
intends  its  own  end,  which  is  the  primary  and  ultimate  end 
of  them  all ;  and  this  it  does  both  directly  and  indirectly. 
The  object  of  the  ruling  love  is  what  is  loved  above  all 
things. 

55.  That  which  man  loves  above  all  things  is  continually 
present  in  his  thought,  and  also  in  his  will,  and  constitutes 
his  most  essential  life.  As,  for  example,  he  who  loves  riches 
above  all  things,  whether  in  money  or  possessions,  is  con- 
tinually revolving  in  his  mind  how  he  may  obtain  them.  He 
rejoices  exceedingly  when  he  acquires  them,  and  is  equally 
grieved  at  their  loss ;  his  heart  is  in  them.  He  who  loves 
himself  above  all  things  regards  himself  in  every  thing:  he 
thinks  of  himself,  he  speaks  of  himself,  he  acts  for  the  sake 
of  himself,  for  his  life  is  the  life  of  self. 

56.  Man  regards  that  which  he  loves  above  all  things  as 
an  end ;  he  is  governed  by  it  in  all  and  every  particular  of 
his  conduct.  It  is  in  his  will  like  the  latent  current  of  a 
river,  which  draws  and  bears  him  away,  even  when  he  is 
doing  something  else ;  for  it  is  this  which  animates  him.  It 
is  of  such  a  quality,  that  one  man  explores  and  also  discov- 
ers it  in  another,  and  either  leads  him,  or  regulates  his  deal- 
ings with  him,  according  to  it. 

57.  Man  is  altogether  of  such  a  quality  as  the  ruling  prin- 
ciple of  his  life  is:  by  this  he  is  distingtiishedfrom  others; 
according  to  this  is  his  heaven  if  he  be  good,  and  his  hell  if 
he  be  evil.  It  is  his  will  itself,  his  proprium,  and  his  nature, 
for  it  is  the  very  esse  of  his  life  :  this  cannot  be  changed  af- 
ter death,  because  it  is  the  man  himself. 

58.  Every  one  enjoys  delight,  pleasure  and  happiness 
from  his  ruling  love,  and  according  to  it ;  for  man  calls  that 
delightful  which  he  loves,  because  he  perceives  it;  but  that 
which  he  thinks  and  does  not  love,  he  may  also  call  delight- 
ful, but  it  is  not  the  delight  of  his  life.  That  which  is  de- 
lightful to  his  love  is  what  man  esteems  good,  and  that 
which  is  undelightful  is  what  he  esteems  evil. 

59.  There  are  two  loves,  from  which,  as  from  their  foun- 
tains, all  goods  and  truths  exist;  and  there  are  two  loves, 
from  which  all  evils  and  falses  exist.    The  two  loves,  from 


OF  THE   NEW  JERUSALEM, 


which  all  goods  and  truths  exist,  are  love  to  the  Lord,  and 
love  towards  the  neighbour ;  and  the  two  loves,  from  which 
all  evils  and  falses  exist,  are  the  love  of  self  and  the  love  of 
the  world.  These  two  loves  are  in  direct  opposition  to  the 
former. 

00.  The  two  loves  from  which  are  all  goods  and  truths, 
which  are,  as  was  said,  love  to  the  Lord  and  love  towards 
the  neighbour,  constitute  heaven  with  man,  wherefore  also 
they  reign  in  heaven ;  and  forasmuch  as  they  constitute 
heaven  with  man,  they  also  constitute  the  church  with  him. 
The  two  loves  from  which  arc  all  evils  and  falses,  which  are, 
as  was  said,  the  love  of  self  and  the  love  of  the  world,  con- 
stitute hell  with  man,  wherefore  also  they  reign  in  hell. 

61.  The  two  loves  from  which  all  goods  and  truths  are, 
which,  as  was  said,  are  the  loves  of  heaven,  open  and  form 
the  internal  spiritual  man,  because  they  reside  therein.  But 
the  two  loves  from  which  all  evils  and  falses  are  derived, 
when  they  have  the  dominion,  shut  up  and  destroy  the  in- 
ternal spiritual  man,  and  render  man  natural  and  sensual, 
according  to  the  extent  and  quality  of  their  dominion. 


OF  THE  LOVES  OF  SELF  AND  OF  THE  WORLD. 

G5.  The  love  of  self  consists  in  willing  well  to  ourselves 
alone,  and  not  to  others  except  for  the  sake  of  ourselves, 
not  even  to  the  church,  to  our  country,  to  any  human  so- 
ciety, or  to  a  fellow-citizen  ;  and  also  in  doing  good  to  them 
only  for  the  sake  of  our  own  fame,  honour  and  glory ;  for 
unless  it  sees  that  these  will  be  promoted  by  the  goods  which 
it  does  to  others,  it  says  in  its  heart,  What  matters  it?  why 
should  I  do  this?  and  what  advantage  will  it  be  to  me?  and 
so  it  passes  them  over.  Whence  it  is  plain  that  he  who  is 
in  the  love  of  self  does  not  love  the  church,  nor  his  country, 
nor  society,  nor  his  fellow-citizen,  nor  any  thing  good,  but 
himself  alone. 

GO.  Man  is  in  the  love  of  self,  when,  in  those  things  which 
he  thinks  and  does,  he  has  no  respect  to  his  neighbour,  nor  to 
the  public,  much  less  to  the  Lord,  but  only  to  himself  and 
his  own  connexions;  consequently  when  every  thing  which 
he  does  is  for  the  sake  of  himself  and  his  own  connexions, 
and  when,  if  he  does  any  thing  for  the  public  and  his  neigh- 
bour, it  is  only  for  the  sake  of  appearance. 


AND   ITS  HEAVENLY  DOCTRINE. 


23 


67.  It  is  said  for  the  sake  of  himself  and  his  own  con- 
nexions, because  he  who  loves  himself  also  loves  his  own 
connexions,  who  are,  in  particular,  his  children  and  rela- 
tions, and  in  general,  all  who  make  one  with  him,  and  whom 
he  calls  his  own.  To  love  these  is  still  to  love  himself,  for  he 
regards  them  as  it  were  in  himself,  and  himself  in  them  : — 
amongst  those  whom  he  calls  his  own,  are  also  all  they  who 
praise,  honour,  and  pay  their  court  to  him. 

68.  That  man  is  in  the  love  of  self,  who  despises  his  neigh- 
bour in  comparison  with  himself,  who  esteems  him  his  enemy 
if  he  does  not  favour  him,  and  if  he  does  not  respect  and  pay 
his  court  to  him  :  he  is  still  more  in  the  love  of  self  who  for 
such  reasons  hates  his  neighbour  and  persecutes  him ;  and 
he  is  still  more  so  who  for  such  reasons  burns  with  revenge 
against  him,  and  desires  his  destruction:  such  persons  at 
length  delight  in  cruelty. 

69.  From  a  comparison  with  celestial  love,  it  may  plainly 
appear  what  is  the  quality  of  the  love  of  self.  Celestial  love 
consists  in  loving  uses  for  the  sake  of  uses,  or  goods  for  the 
sake  of  goods,  such  as  man  should  perform  to  the  church, 
to  his  country,  to  human  society,  and  to  his  fellow-citizens. 
But  he  who  loves  them  for  the  sake  of  self,  loves  them  no 
otherwise  than  he  loves  his  domestics  because  they  are 
serviceable  to  him.  Hence  it  follows  that  he  who  is  in  the 
love  of  self,  would  that  the  church,  his  country,  human  so- 
cieties, and  his  fellow-citizens,  should  serve  him,  and  not 
that  he  should  serve  them.  He  places  himself  above  them, 
and  them  below  himself. 

70.  Moreover,  so  far  as  any  one  is  in  celestial  love,  which 
consists  in  loving  uses  and  goods,  and  in  being  affected  with 
delight  of  heart  when  he  performs  them,  so  far  he  is  led  by 
the  Lord,  because  that  is  the  love  in  which  the  Lord  is,  and 
which  is  from  Him.  But  so  far  as  any  one  is  in  the  love  of 
self,  so  far  he  is  led  by  himself ;  and  so  far  as  he  is  led  by  him- 
self, so  far  he  is  led  by  his  own  proprium  ;  and  the  proprium 
of  man  is  nothing  but  evil ;  for  it  is  his  hereditary  evil,  which 
consists  in  loving  self  more  than  God,  and  the  world  more 
than  heaven. 

71.  The  love  of  self  is  also  of  such  a  quality,  that  so  far 
as  the  reins  are  given  to  it,  that  is,  so  far  as  external  restraints 
are  removed,  which  are  fears  on  account  of  the  law  and  its 
penalties,  and  on  account  of  the  loss  of  fame,  of  honour,  of 
gain,  of  office,  and  of  life,  it  rushes  on  till  it  would  not  only 
extend  its  empire  over  the  universal  globe,  but  also  over 


OF  THE  NEW  JERUSALEM. 


heaven,  and  over  the  Divine  itself ;  it  has  no  bound  nor  end. 
This  propensity  lurks  in  every  one  who  is  in  the  love  of 
self,  although  it  does  not  appear  before  the  world,  on  account 
of  the  checks  and  restraints  before  mentioned.  Besides,  every 
one  who  is  of  such  a  quality,  when  he  meets  with  an  insuperable 
obstacle  in  his  way,  waits  till  it  is  removed ;  hence  it  is  that 
the  man  who  is  in  such  love  does  not  know  that  such  a  mad, 
unbounded  cupidity  is  latent  within  him.  Nevertheless,  any 
one  may  see  that  this  is  the  case,  who  observes  the  conduct 
of  potentates  and  kings,  who  are  not  withheld  by  such  checks, 
restraints,  and  insuperable  obstacles ;  who  rush  on  and  sub- 
jugate provinces  and  kingdoms  as  long  as  success  attends 
them,  and  aspire  after  power  and  glory  without  bounds. 
And  it  may  be  seen  still  more  clearly  from  the  case  of  those 
who  extend  their  dominion  into  heaven,  and  transfer  to  them- 
selves all  the  divine  power  of  the  Lord,  and  are  continually 
lusting  after  more. 

72.  There  are  two  kinds  of  dominion,  that  of  love  to- 
wards our  neighbour,  and  that  of  the  love  of  self.  These 
two  kinds  of  dominion  are  in  their  essence  entirely  op- 
posite to  each  other.  He  who  rules  from  love  towards  his 
neighbour,  wills  good  to  all,  and  loves  nothing  more  than 
to  perform  uses,)  consequently  to  serve  others;  (to  serve 
others  consists  in  doing  them  good  from  good  will,  and  in 
performing  uses ;)  this  is  his  love,  and  this  is  the  delight  of 
his  heart.  He  is  also  rejoiced  in  proportion  as  he  is  ex- 
alted to  dignities,  not  for  the  sake  of  the  dignities,  but  for 
the  sake  of  uses,  which  he  is  thereby  enabled  to  perform  in 
more  abundance  and  in  a  greater  degree  ;  such  is  the  quality 
of  dominion  in  the  heavens.  But  he  who  rules  from  the 
love  of  self,  wills  good  to  none  except  to  himself  and  his  own 
connexions  :  the  uses  which  he  performs  are  for  the  sake  of 
his  own  honour  and  glory,  which  he  esteems  the  only  uses : 
when  he  serves  others,  it  is  in  order  that  he  may  be  served, 
honoured  and  exalted:  he  seeks  dignities,  not  for  the  sake 
of  the  goods  which  he  might  perform,  but  that  he  may 
be  in  eminence  and  glory,  and  thence  in  the  delight  of  his 
heart. 

73.  The  love  of  dominion  also  remains  with  every 
one  after  the  termination  of  his  life  in  the  world.  They 
who  have  ruled  from  love  towards  their  neighbour,  are 
then  intrusted  with  dominion  in  the  heavens;  but  then  it  is 
not  they  that  rule,  but  the  uses  and  goods  which  they  love  ; 
and  when  uses  and  goods  rule,  the  Lord  rules.    But  they 


AND   ITS  HEAVENLY  DOCTRINE. 


25 


who  have  ruled  in  the  world  from  the  love  of  self,  are,  after 
the  termination  of  their  life  in  the  world,  in  hell,  where  they 
are  vile  slaves. 

T4.  Hence  it  may  he  known  who  they  are  that  are  in  the 
love  of  self.  It  is  of  no  importance  how  they  appear  externally, 
whether  elate  or  submissive ;  for  such  things  reside  in  the 
interior  man,  and  the  interior  man  is  concealed  by  many, 
whilst  the  exterior  is  instructed  to  assume  the  contrary  appear- 
ance of  love  for  the  public  and  the  neighbour.  And  this  is 
also  done  for  the  sake  of  self:  for  they  know  that  the  love  of 
the  public  and  the  neighbour  has  a  power  of  interiorly  affecting 
all  men,  and  that  they  shall  be  loved  and  esteemed  in  propor- 
tion. The  reason  why  that  love  has  such  a  power  is,  because 
heaven  flows  in  into  it. 

75.  The  evils  which  belong  to  those  who  are  in  the  love 
of  self,  are,  in  general,  contempt  of  others,  envy,  enmity  against 
those  who  do  not  favour  them,  hostility  on  that  account,  hatreds 
of  various  kinds,  revenge,  cunning,  deceit,  unmercifulness, 
and  cruelty  ;  and  where  such  evils  exist,  there  is  also  contempt 
of  the  Divine,  and  of  divine  things,  which  are  the  truths  and 
goods  of  the  church  :  if  these  are  honoured  by  such  persons, 
it  is  only  with  the  mouth,  and  not  with  the  heart.  And  be- 
cause such  evils  are  thence,  so  there  are  similar  falses,  for 
falses  proceed  from  evils. 

70.  But  the  love  of  the  world  consists  in  wishing  to  appro- 
priate the  wealth  of  others  to  ourselves  by  any  artifice,  in 
placing  the  heart  in  riches,  and  in  suffering  the  world  to  draw 
us  back,  and  lead  us  away  from  spiritual  love,  which  is  love  to- 
wards the  neighbour,  consequently  from  heaven.  They  are 
in  the  love  of  the  world  who  desire  to  appropriate  the  goods 
of  others  to  themselves  by  various  artifices,  particularly  they 
who  do  so  by  means  of  cunning  and  deceit,  esteeming  their 
neighbour's  good  as  of  no  importance.  They  who  are  in  that 
love  covet  the  goods  of  others,  and  so  far  as  they  do  not  fear 
the  laws  and  the  loss  of  reputation,  which  they  regard  for  the 
sake  of  gain,  they  deprive  others  of  their  property,  and  even 
commit  depredations. 

77.  But  the  love  of  the  world  is  not  opposite  to  celestial 
love  in  the  same  degree  that  the  love  of  self  is,  inasmuch  as 
such  great  evils  are  not  concealed  in  it.  This  love  is  mani- 
fold :  there  is  the  love  of  riches  as  the  means  of  obtaining 
honours :  there  is  the  love  of  honours  and  dignities  as  the 
means  of  obtaining  riches:  there  is  the  love  of  riches  for 
the  sake  of  various  uses  with  which  people  are  delighted  in 


26 


OF  THE   NEW  JERUSALEM, 


the  world  ;  there  is  the  love  of  riches  for  the  sake  of  riches 
alone,  which  is  avarice,  and  so  on.  The  end,  for  the  sake 
of  which  riches  are  desired,  is  called  their  use,  and  it  is  the 
end  or  use  from  which  the  love  derives  its  quality  ;  for  the 
quality  of  the  love  is  the  same  as  that  of  the  end  which  it 
has  in  view,  to  which  other  things  only  serve  as  means. 

78.  In  a  word,  the  love  of  self  and  the  love  of  the  world 
are  altogether  opposite  to  love  to  the  Lord  and  love  towards 
the  neighbour;  wherefore  the  love  of  self  and  the  love  of 
the  world  are  infernal  loves,  for  they  reign  in  hell,  and  also 
constitute  hell  with  man  ;  but  love  to  the  Lord  and  love  to- 
wards the  neighbour  are  heavenly  loves,  for  they  reign  in 
heaven,  and  also  constitute  heaven  with  man. 

79.  From  what  has  been  now  said,  it  may  be  seen  that  all 
evils  are  in  and  from  those  two  loves  ;  for  the  evils  which 
were  enumerated  at  n.  75  are  common ;  the  others,  which  were 
not  enumerated, because  they  are  specific,  originate  in  and  flow 
from  them.  Hence  it  may  appear,  that  man,  forasmuch  as 
he  is  born  into  these  two  loves,  is  born  into  evils  of  every  kind. 

80.  In  order  that  man  may  know  what  evils  are,  he  ought 
to  know  their  origin  ;  and  unless  he  knows  what  evils  are,  he 
cannot  know  what  goods  are,  consequently  he  cannot  know 
of  what  quality  he  himself  is :  this  is  the  reason  that  these 
two  origins  of  evils  are  treated  of  here 


OF    LOVE    TOWARDS    THE    NEIGHBOUR,  OR 
CHARITY. 

84.  It  shall  first  be  shown  what  the  neighbour  is,  as  it  is 
the  neighbour  who  is  to  be  loved,  and  towards  whom  charity 
is  to  be  exercised.  For  unless  it  be  known  what  our  neigh- 
bour is,  charity  may  be  exercised  in  a  similar  manner,  without 
distinction,  towards  the  evil  as  well  as  towards  the  good, 
whence  charity  ceases  to  be  charity :  for  the  evil,  from  the 
benefactions  conferred  on  them,  do  evil  to  their  neighbour, 
but  the  good  do  good. 

85.  It  is  a  common  opinion  at  this  day,  that  every  man  is 
equally  a  neighbour,  and  that  benefits  are  to  be  conferred  on 
every  one  who  needs  assistance ;  but  it  is  the  business  of 
Christian  prudence  to  examine  well  the  quality  of  a  man's 
life,  and  to  exercise  charity  to  him  accordingly.  The  man  of 
the  internal  church  exercises  his  charity  with  discrimination, 


AND  ITS  HEAVENLY  DOCTRINE. 


37 


consequently  with  intelligence ;  but  the  man  of  the  external 
church,  forasmuch  as  he  is  not  able  thus  to  discern  things, 
does  it  indiscriminately. 

86.  The  distinctions  of  neighbour,  which  the  man  of  the 
church  ought  well  to  know,  depend  upon  the  good  which 
is  with  every  one ;  and  forasmuch  as  all  goods  proceed  from 
the  Lord,  therefore  the  Lord  is  our  neighbour  in  a  supreme 
sense  and  in  a  supereininent  degree,  and  the  origin  is  from 
Him.  Hence  it  follows  that  so  far  as  any  one  is  receptive  of 
the  Lord,  in  that  degree  he  is  our  neighbour  ;  and  forasmuch 
as  no  one  receives  the  Lord,  that  is,  good  from  Him,  in  the 
same  manner  as  another,  therefore  no  one  is  our  neighbour 
in  the  same  manner  as  another.  For  all  who  are  in  the  heav- 
ens, and  all  the  good  who  are  on  the  earths,  differ  in  good; 
no  two  ever  receive  a  good  that  is  altogether  one  and  the 
same ;  it  must  be  various,  that  each  may  subsist  by  itself.  But 
all  these  varieties,  consequently  all  the  distinctions  of  neigh- 
bour, which  depend  on  the  reception  of  the  Lord,  that  is,  on 
the  reception  of  good  from  him,  can  never  be  known  by  any 
man,  nor  indeed  by  any  angel,  except  in  a  general  manner, 
or  with  respect  to  their  kinds  and  species  :  neither  does  the 
Lord  require  any  more  of  the  man  of  the  church,  than  to  live 
according  to  what  he  knows. 

87.  Forasmuch  as  good  is  different  with  every  one,  it  follows, 
that  the  quality  of  his  good  determines  in  what  degree  and 
in  what  proportion  any  one  is  our  neighbour.  That  this  is 
the  case  is  plain  from  the  Lord's  parable  concerning  him 
that  fell  among  robbers,  whom,  when  half  dead,  the  priest 
passed  by,  and  also  the  Levite  ;  but  the  Samaritan,  after  he 
had  hound  up  his  wounds,  and  poured  in  oil  and  wine,  took 
him  up  on  his  own  beast,  and  led  him  to  an  inn,  and  ordered 
that  care  should  be  taken  of  him  :  he,  forasmuch  as  he  exercis- 
ed the  good  of  cliarity,  is  called  neighbour,  Luke  x.  29  to  37  ; 
whence  it  may  be  known  that  they  are  our  neighbour  who 
are  in  good:  oil  and  wine,  which  the  Samaritan  poured  into 
the  wounds,  also  signify  good  and  its  truth. 

88.  It  is  plain,  from  what  has  now  been  said,  that,  in  a  uni- 
versal sense,  good  is  the  neighbour,  forasmuch  as  a  man  is 
neighbour  according  to  the  quality  of  the  good  that  is  with 
him  from  the  Lord;  and  forasmuch  as  good  is  the  neighbour, 
so  is  love,  for  all  good  is  of  love ;  consequently  every  man  is 
our  neighbour  according  to  the  quality  of  the  love  which  he 
receives  from  the  Lord. 

89.  That  love  is  what  causes  any  one  to  be  a  neighbour, 


28 


OF  THE   NEW  JERUSALEM, 


and  that  every  one  is  a  neighbour  according  to  the  quality  of 
his  love,  appears  manifestly  from  the  case  of  those  who  are  in 
the  love  of  self,  who  acknowledge  for  their  neighbour  those 
who  love  them  most;  that  is,  so  far  as  they  belong  to  them- 
selves they  embrace  them,  they  treat  them  with  kindness, 
they  confer  benefits  on  them,  and  call  them  brothers;  yea, 
forasmuch  as  they  are  evil,  they  say,  that  these  are  their  neigh- 
bour more  than  others  :  they  esteem  others  as  their  neighbour 
in  proportion  as  they  love  them,  thus  according  to  the  quality 
and  quantity  of  their  love.  Such  persons  derive  the  origin  of 
neighbour  from  self,  by  reason  that  love  constitutes  and  deter- 
mines it.  But  they  who  do  not  love  themselves  more  than  oth- 
ers, as  is  the  case  with  all  who  belong  to  the  kingdom  of  the 
Lord,  will  derive  the  origin  of  neighbour  from  Him  whom  they 
ought  to  love  above  all  things,  consequently,  from  the  Lord  ; 
and  they  will  esteem  every  one  as  neighbour  according  to  the 
quality  of  his  love  to  Him  and  from  Him.  Hence  it  appears 
from  whence  the  origin  of  neighbour  is  to  be  drawn  by  the 
man  of  the  church  ;  and  that  every  one  is  neighbour  according 
to  the  good  which  he  possesses  from  the  Lord,  consequently 
that  good  itself  is  the  neighbour. 

90.  That  this  is  the  case,  the  Lord  also  teaches  in  Matthew, 
"  for  he  said  to  those  who  were  in  good  that  they  had  given 
him  to  eat,  that  they  had  given  him  to  drink,  that  they  had 
gathered  him,  had  clothed  him,  had  visited  him,  and  had  come 
to  him  in  prison  ;  and  afterwards  that,  so  far  as  they  had  done 
it  to  one  of  the  least  of  their  brethren,  they  had  done  it  unto 
him,"  xxv.  34  to  40 ;  in  these  six  kinds  of  good,  when  under- 
stood in  the  spiritual  sense,  are  comprehended  all  the  kinds 
of  neighbour.  Hence,  likewise,  it  is  evident,  that  when  good 
is  loved  the  Lord  is  loved,  for  it  is  the  Lord  from  Whom  good 
is,  Who  is  in  good,  and  Who  is  good  itself. 

91.  But  the  neighbour  is  not  only  man  singly,  but  also 
man  collectively,  as  a  less  or  greater  society,  our  country, 
the  church,  the  Lord's  kingdom,  and,  above  all,  the  Lord 
Himself ;  these  are  the  neighbour  to  whom  good  is  to  be 
done  from  love.  These  are  also  the  ascending  degrees  of 
neighbour,  for  a  society  consisting  of  many  is  neighbour  in 
a  higher  degree  than  a  single  man  is;  in  a  still  superior  de- 
gree is  our  country  ;  in  a  still  superior  degree  is  the  church  ; 
and  in  a  still  superior  degree  is  the  Lord's  kingdom  ;  but  in 
the  supreme  degree  is  the  Lord :  these  ascending  degrees 
are  as  the  steps  of  a  ladder,  at  the  top  of  which  is  the  Lord. 

92.  A  society  is  our  neighbour  more  than  a  single  man, 


AND  ITS  HEAVENLY  DOCTRINE. 


29 


because  it  consists  of  many.  Charity  is  to  be  exercised  to- 
wards it  in  a  like  manner  as  towards  a  man  singly,  that  is, 
according  to  the  quality  of  the  good  that  is  with  it;  conse- 
quently in  a  manner  totally  different  towards  a  society  of 
well-disposed  persons,  than  towards  a  society  of  ill-disposed 
persons :  the  society  is  loved  when  its  good  is  provided  for 
from  the  love  of  good. 

93.  Our  country  is  our  neighbour  more  than  a  society, 
because  it  is  iike  a  parent;  for  a  man  is  born  therein,  and 
is  thereby  nourished  and  protected  from  injuries.  Good  is 
to  be  done  to  our  country  from  a  principle  of  love  according 
to  its  necessities,  which  principally  regard  its  sustenance, 
and  the  civil  and  spiritual  life  of  those  therein.  He  who 
loves  his  country,  and  does  good  to  it  from  good  will,  in  the 
other  life  loves  the  Lord's  kingdom,  for  there  the  Lord's 
kingdom  is  his  country,  and  he  who  loves  the  Lord's  king- 
dom loves  the  Lord,  because  the  Lord  is  all  in  all  in  His 
kingdom. 

94.  The  church  is  our  neighbour  more  than  our  country, 
for  he  who  provides  for  the  church,  provides  for  the  souls 
and  eternal  life  of  the  men  who  dwell  in  his  country ; 
wherefore  he  who  provides  for  the  church  from  love,  loves 
his  neighbour  in  a  superior  degree,  for  he  wishes  and  wills 
hSaven  and  happiness  of  life  to  eternity  to  others. 

9.5.  The  Lord  s  kingdom  is  our  neighbour  in  a  still  supe- 
rior degree,  for  the  Lord's  kingdom  consists  of  all  who  are 
in  good,  as  well  those  on  the  earths  as  those  in  the  heavens; 
thus  the  Lord's  kingdom  is  good  with  all  its  quality  in  the 
complex  :  when  this  is  loved,  the  individuals  are  loved  who 
are  in  good. 

90.  These  are  the  degrees  of  neighbour,  and  love  as- 
cends, with  those  who  are  principled  in  love  towards  their 
neighbour,  according  to  these  degrees.  But  these  degrees 
are  degrees  in  successive  order,  in  which  what  is  prior  or 
superior  is  to  be  preferred  to  what  is  posterior  or  inferior ; 
and  forasmuch  as  the  Lord  is  in  the  supreme  degree,  and 
he  is  to  be  regarded  in  each  degree  as  the  end  to  which  it 
tends,  consequently  he  is  to  be  loved  above  all  persons  and 
things.  Hence,  now,  it  may  appear  in  what  manner  love  to 
the  Lord  conjoins  itself  with  love  towards  the  neighbour. 

97.  It  is  a  common  saying,  that  every  one  is  his  own 
neighbour ;  that  is,  that  every  one  should  first  consider  him- 
self ;  but  the  doctrine  of  charity  teaches  how  this  is  to  be 
understood.  Every  one  should  provide  for  himself  the  neces- 


30 


OF  THE   NEW  JERUSALEM, 


saries  of  life,  such  as  food,  raiment,  habitation,  and  other 
things  which  the  state  of  civil  life,  in  which  he  is,  neces- 
sarily requires,  and  this  not  only  for  himself,  but  also  for  his 
family,  and  not  only  for  the  present  time,  but  also  for  the 
future ;  for,  unless  a  man  procures  himself  the  necessaries 
of  life,  he  cannot  be  in  a  state  to  exercise  charity,  for  he  is 
in  want  of  all  things. 

98.  But  in  what  manner  every  one  ought  to  be  his  own 
neighbour  may  appear  from  this  comparison :  every  one 
ought  to  provide  food  and  raiment  for  his  body  ;  this  must 
be  the  first  object,  but  it  should  be  done  to  the  end  that  he 
may  have  a  sound  mind  in  a  sound  body.  And  every  one 
ought  to  provide  food  for  his  mind,  viz.  such  things  as  are 
of  intelligence  and  wisdom,  to  the  end  that  it  may  thence 
be  in  a  state  to  serve  his  fellow-citizens,  human  society,  his 
country,  and  the  church,  thus  the  Lord.  He  who  does 
this  provides  for  his  own  good  to  eternity  ;  whence  it  is  plain 
that  the  first  thing  is  to  discover  the  end  in  view,  for  all 
other  things  look  to  this.  The  case  is  like  that  of  a  man 
who  builds  a  house  :  he  first  lays  the  foundation ;  but  the 
foundation  is  for  the  house,  and  the  house  is  for  habitation: 
he  who  believes  that  he  is  his  own  neighbour  in  the  first 
place,  is  like  him  who  regards  the  foundation  as  the  end, 
not  the  house  and  habitation,  when  yet  the  habitation  is  tne 
very  first  and  ultimate  end,  and  the  house  with  the  founda- 
tion is  only  a  medium  to  this  end. 

99.  The  end  declares  in  what  manner  every  one  should 
be  his  own  neighbour,  and  provide  for  himself  first.  If  the 
end  be  to  grow  richer  than  others  only  for  the  sake  of  rich- 
es, or  for  the  sake  of  pleasure,  or  for  the  sake  of  eminence, 
and  the  like,  it  is  an  evil  end,  and  that  man  does  not  love 
his  neighbour,  but  himself:  but  if  the  end  be  to  procure  him- 
self riches,  that  he  may  be  in  a  state  of  providing  for  the 
good  of  his  fellow-citizens,  of  human  society,  of  his  country, 
and  of  the  church,  in  like  manner  if  he  procure  himself  of- 
fices for  the  same  end,  he  loves  his  neighbour.  The  end  it- 
self, for  the  sake  of  which  he  acts,  constitutes  the  man ;  for 
the  end  is  his  love,  forasmuch  as  every  one  has  for  a  first 
and  ultimate  end,  that  which  he  loves  above  all  things. 

What  has  hitherto  been  said  is  concerning  the  neighbour ; 
love  towards  him,  or  Charity,  shall  now  be  treated  of. 

100.  It  is  believed  by  many,  that  love  towards  the  neigh- 
bour consists  in  giving  to  the  poor,  in  assisting  the  indigent, 
and  in  doing  good  to  every  one ;  but  charity  consists  in  act- 


AND  ITS  HEAVENLY  DOCTRINE. 


33 


ing  prudently,  and  to  the  end  that  good  may  result.  Ife 
who  assists  a  poor  or  indigent  villain  does  evil  to  his  neigh- 
hour  through  him,  for,  through  the  assistance  which  he  ren- 
ders, he  confirms  him  in  evil,  and  supplies  him  with  the 
means  of  doing  evil  to  others :  it  is  otherwise  with  him  who 
gives  support  to  the  good. 

101.  But  charity  extends  itself  much  more  widely  than  to 
the  poor  and  indigent ;  for  charity  consists  in  doing  what  is 
right  in  every  work,  and  our  duty  in  every  office.  If  a  judge 
does  justice  for  the  sake  of  justice,  he  exercises  charity ;  if 
he  punishes  the  guilty  and  absolves  the  innocent,  he  exer- 
cises charity,  for  thus  he  consults  the  welfare  of  his  fellow- 
citizens,  and  of  his  country.  The  priest  who  teaches  truth, 
and  leads  to  good,  for  the  sake  of  truth  and  good,  exercises 
charity.  But  he  who  does  such  things  for  the  sake  of  self 
and  the  world,  does  not  exercise  charity,  because  he  does 
not  love  his  neighbour,  but  himself. 

102.  The  case  is  the  same  in  all  other  instances,  whether 
a  man  be  in  any  office  or  not ;  as  with  children  towards  their 
parents,  and  with  parents  towards  their  children ;  with  ser- 
vants towards  their  masters,  and  with  masters  towards  their 
servants  ;  with  subjects  towards  their  king,  and  with  a  king 
towards  his  subjects :  whoever  of  these  does  his  duty  from  a 
principle  of  duty,  and  what  is  just  from  a  principle  of  justice, 
exercises  charity. 

103.  The  reason  why  such  things  belong  to  the  love  to- 
wards the  neighbour,  or  charity,  is,  because,  as  was  said 
above,  every  man  is  our  neighbour,  but  in  a  different  man- 
ner. A  less  and  greater  society  is  more  our  neighbour  ;  our 
country  is  still  more  our  neighbour;  the  Lord's  kingdom 
still  more  ;  and  the  Lord  above  all ;  and  in  a  universal  sense, 
good,  which  proceeds  from  the  Lord,  is  our  neighbour;  con- 
sequently sincerity  and  justice  are  so  too.  Wherefore  he 
who  does  any  good  for  the  sake  of  good,  and  he  who  acts 
sincerely  and  justly  for  the  sake  of  sincerity  and  justice, 
loves  his  neighbour  and  exercises  charity ;  for  he  does  so 
from  the  love  of  what  is  good,  sincere,  and  just,  and  conse- 
quently from  the  love  of  those  in  whom  good,  sincerity  and 
justice  are. 

104.  Charity  therefore  is  an  internal  affection,  from  which 
man  wills  to  do  good,  and  this  without  remuneration;  the 
delight  of  his  life  consists  in  doing  it.  With  them  who  do 
good  from  internal  affection,  there  is  charity  in  every  thing 
which  they  think  and  speak,  and  which  they  will  and  do; 


33 


OF  THE   NEW  JERUSALEM) 


it  may  be  said  that  a  man  or  angel,  as  to  his  interiors,  is 
charity,  when  good  is  his  neighbour.  So  widely  does  char- 
ity extend  itself. 

105.  They  who  have  the  love  of  self  and  of  the  world  for 
an  end,  cannot  in  any  wise  be  in  charity;  they  do  not  even 
know  what  charity  is,  and  cannot  at  all  comprehend  that  to 
will  and  do  good  to  the  neighbour  without  reward  as  an  end, 
is  heaven  in  man,  and  that  there  is  in  that  affection  a  hap- 
piness as  great  as  that  of  the  angels  of  heaven,  which  is  in- 
effable ;  for  they  believe,  if  they  are  deprived  of  the  joy  pro- 
ceeding from  the  glory  of  honours  and  riches,  that  nothing 
of  joy  can  be  experienced  any  longer;  when  yet  it  is  then 
that  heavenly  joy  first  begins,  which  infinitely  transcends 
the  other.* 

*  107.  To  the  above  shall  be  added  some  particulars  concerning-  the  doctrine  of 
love  to  the  Lord,  and  concerning  the  doctrine  of  charity,  as  it  was  held  by  the  an- 
cients, with  whom  was  the  church,  in  order  that  it  may  be  known  what  the  quality 
of  that  doctrine  formerly  was,  which  at  this  day  exists  no  longer;  the  particulars 
are  extracted  from  the  Arcana  Ccelestia,  n.  7257  to  7263. 

The  good  which  is  of  love  to  the  Lord,  is  called  celestial  good,  and  the  good 
which  is  of  love  towards  the  neighbour,  or  charity,  is  called  spiritual  good.  The 
angels  who  arc  in  the  inmost  or  third  heaven,  are  in  the  good  of  love  to  the  Lord, 
whence  they  are  called  celestial  angels  ;  but  the  angels  who  are  in  the  middle  or 
second  heaven,  are  in  the  good  of  love  towards  the  neighbour,  whence  thev  are 
called  spiritual  angels. 

The  doctrine  of  celestial  good,  w  hich  is  that  of  love  to  the  Lord,  is  most  ample, 
and  at  the  same  time  most  full  of  arcana,  for  it  is  the  doctrine  of  the  angels  of  the 
inmost  or  third  heaven,  which  is  such,  that  if  it  were  delivered  from  their  mouths, 
scarcely  a  thousandth  pari  of  it  would  be  understood ;  the  things  also  which  it 
contains  are  ineffable.  This  doctrine  is  contained  in  the  inmost  sense  of  the  Word, 
but  the  doctrine  of  spiritual  lov  e  in  the  internal  sense. 

The  doctrine  of  spiritual  good,  which  is  that  of  love  towards  the  neighbour,  is 
also  ample  and  full  of  arcana,  but  much  less  so  than  the  doctrine  of  celestial  good, 
which  is  that  of  love  to  the  Lord.  That  the  doctrine  of  love  towards  the  neigh- 
bour, or  charity,  is  ample,  may  appear  from  hence,  that  it  extends  itself  to  all  and 
singular  the  things  which  man  flunks  and  wills,  consequently  lo  .ill  which  he 
speaks  anil  acts,  as  also  from  hence,  that  a  like  charity  is  not  given  w  ith  two  dif- 
ferent persons,  and  that  no  two  persons  arc  alike  our  neighbour. 

Forasmuch  as  the  doctrine  of  charity  was  so  ample,  therefore  the  ancients,  with 


whom  it  was  the  very  doctrine  of  ihe  church,  distinguished  charity  lowards  the 
neighbour  info  several  classes,  which  classes  they  also  subdivided,  and  gave 
names  to  each  class,  and  taught  how  charity  was  to  be  exercised  towards  those 
who  are  in  one  class,  and  how  towards  those  who  are  in  another;  and  thus  they 
reduced  ihe  doeli  ine  and  ihe  exercises  of  charity  into  order,  that  they  might  dis- 

The  names  which  they  gave  to  those  tow  ai  ds  whom  they  were  to  exercise  char- 
ity, were  several  ;  some  they  called  the  Blind,  some  the  Lame,  some  the 
Maimed,  some  the  Poor,  some  the  Miserable  and  Afflicted,  some  Or- 
phans, [or  the  Fatherless]  some  Widow  s  ;  but  In  general  they  called  them 
the  Hungry  to  whom  they  should  give  to  cat,  the  Thirsty  to  whom  they  should 
give  to  drink.  Strangers  whom  they  should  take  in,  the  Naked  whom  they 
should  clothe,  the  Sick  whom  they  should  visit,  and  the  Bound  in  Prison  to 
whom  they  should  come. 

These  names  were  given  from  heaven  to  the  ancients  who  were  of  the  church, 
and  by  those  who  were  so  named  they  understood  those  who  were  spiritually 


AND   ITS  HEAVENLY  DOCTRINE. 


89 


OF  FAITH. 

108.  No  man  can  know  what  faith  is  in  its  essence,  un- 
less lie  know  what  charity  is,  because  where  there  is  no 
charity  there  is  no  faith,  forasmuch  as  charity  makes  one 
with  faith  as  good  does  with  truth.  For  what  man  loves  or 
holds  dear,  this  he  esteems  good,  and  what  man  believes, 
this  he  esteems  truth ;  whence  it  is  plain  that  there  is  a  like 
union  of  charity  and  faith,  as  there  is  of  good  and  truth ; 
the  quality  of  which  union  may  appear  from  what  has  been 
said  above  concerning  Good  and  Trbtjl 

105).  The  union  of  charity  and  faith  is  also  like  that  of 
will  and  understanding  with  man  ;  for  these  are  the  two  fac- 
ulties which  receive  good  and  truth,  the  will  receiving  good 
and  the  understanding  truth  ;  thus,  also,  these  two  faculties 
receive  charity  and  faith,  forasmuch  as  good  is  of  charity 
and  truth  is  of  faith.  No  one  is  ignorant  that  charity  and 
faith  reside  with  man,  and  in  him,  and  forasmuch  as  they  are 
witli  him  and  in  him.  they  must  be  in  his  will  and  under- 
standing, for  all  the  life  of  man  is  therein,  and  from  thence. 
Man  has  also  memory,  but  this  is  only  the  outer  court,  where 
those  things  are  collected  together  which  are  to  enter  into 
the  understanding  and  the  will :  whence  it  is  plain  that  there 
is  a  like  union  of  charity  and  faith,  as  there  is  of  will  and 
understanding  ;  the  quality  of  which  union  may  appear  from 
what  has  been  said  above  concerning  Will  and  Under- 
standing. 

110.  Charity  conjoins  itself  with  faith  with  man,  when 
man  wills  that  which  he  knows  and  perceives ;  to  will  is  of 
charity,  but  to  know  and  perceive  is  of  faith.    Faith  enters 


such  :  their  doctrine  of  charity  not  only  taught  who  they  were,  but  also  the  quali- 
ty of  charily  to  l>e  exercised  towards  each  ;  hence  it  is  that  the  same  names  are  in 
the  Word,  and  signify  those  who  are  such  in  a  spiritual  sense.  The  Word  in  it- 
self is  nothing  but  the  doctrine  of  love  to  the  Lord,  and  of  charity  towards  (he 
neighbour,  as  the  Lord  also  teaches  ;  "  Thou  shalt  love  the  Lord  thy  God  from 
thy  whole  heart,  iu  thy  whole  soul,  and  in  thy  whole  mind  ;  this  is  the  first  and 
great  commandment.  The  second  is  like  unto  it ;  Thou  shalt  love  thy  neighbour 
as  thyself;  on  these  two  commandments  hang  the  law  and  prophets,  Malt.  xxii. 
35,  36,  37,  38  ;  the  law  and  the  prophets  are  the  whole  Word. 

The  reason  why  those  same  names  are  iu  the  Word  is,  in  order  that  the  Word, 
which  is  in  itself  spiritual,  might  in  its  ultimate  be  natural ;  and  because  they  who 
were  in  external  worship  were  to  exercise  charily  towards  such  who  were  so 
named;  and  they  who  were  Iu  internal  worship  towards  such  spiritually  under- 
stood; thus  that  the  simple  might  understand  and  do  the  Word  in  simplicity,  and 
the  wise  wisely  ;  as  also  that  the  simple,  by  the  externals  of  charity,  might  be 
initiated  into  its  internals. 


OF  THE   NEW  JEHI  SALEM, 


into  man,  and  becomes  his,  when  he  wills  and  loves  that 
which  he  knows  and  perceives ;  otherwise  it  is  without  him. 

111.  Faith  does  not  become  faith  with  man,  unless  it  be- 
come spiritual,  and  it  does  not  become  spiritual,  unless  it 
become  of  the  love,  and  it  then  becomes  of  the  love,  when 
man  loves  *o  live  truth  and  good,  that  is,  to  live  according 
to  those  things  which  are  commanded  in  the  Word. 

LIS!.  Faith  is  the  affection  of  truth  originating  from  will- 
ing truth  because  it  is  truth ;  and  to  will  truth  because  it  is 
truth  is  the  very  spiritual  principle  of  man ;  for  it  is  ab- 
stracted from  the  natural  principle,  which  consists  in  willing 
truth  not  for  the  sake  of  truth,  but  for  the  sake  of  one's  own 
glory,  reputation  or  gain.  Truth  abstractedly  from  such 
things  is  spiritual,  because  it  is  from  the  Divine  :  that  which 
proceeds  from  the  Divine  is  spiritual,  and  this  is  conjoined 
to  man  by  love,  for  love  is  spiritual  conjunction. 

113:  Man  may  know,  think,  and  understand  much,  but 
when  he  is  left  to  himself  alone,  and  meditates,  he  rejects 
from  himself  those  things  which  do  not  agree  with  his  love  ; 
and  thus  he  rejects  them  also  after  the  life  of  the  body,  when 
he  is  in  the  spirit,  for  that  only  remains  in  the  spirit,  of  man 
which  has  entered  into  his  love:  other  things  after  dentil  are 
regarded  as  foreign,  and  because  they  are  not  of  his  love  he 
casts  them  out.  It  is  said  in  the  spirit  of  man,  because  man 
lives  a  spirit  after  death. 

1 14.  An  idea  concerning  the  good  which  is  of  charity,  and 
concerning  the  truth  which  is  of  faith,  may  be  formed  from 
the  light  and  heat  of  the  sun.  When  the  light  which  pro- 
ceeds from  the  sun  is  conjoined  to  heat,  as  is  the  case  in  the 
time  of  spring  and  summer,  then  all  the  productions  of  the 
earth  germinate  and  flourish  ;  but  when  there  is  no  heat  in 
the  light,  as  in  the  time  of  winter,  then  all  the  productions 
of  the  earth  become  torpid  and  die  :  the  truth  of  faith  is  also 
spiritual  light,  and  love  is  spiritual  heat.  Hence  an  idea 
may  be  formed  concerning  the  man  of  the  church,  what  his 
quality  is  when  faith  with  him  is  conjoined  to  charity — that 
he  is  indeed  as  a  garden  and  paradise  ;  and  what  his  quality 
is  when  faith  with  him  is  not  conjoined  to  charity — that  he 
is  as  a  desert  and  earth  covered  with  snow. 

1 15.  The  confidence  or  trust,  which  is  said  to  be  of  faith, 
and  is  called  indeed  saving  faith,  is  not  spiritual  confidence 
or  trust,  but  natural,  when  it  is  of  faith  alone.  Spiritual  con- 
fidence or  trust  has  its  essence  and  life  from  the  good  of 
love,  but  not  from  the  truth  of  faith  separate.    The  confi- 


AND  ITS  HEAVENLY  DOCTRINE. 


35 


dence  of  faith  separate  is  dead ;  wherefore  true  confidence 
cannot  be  given  with  those,  who  lead  an  ev  il  life :  the  con- 
fidence also  of  obtaining  salvation  on  account  of  the  Lord's 
merit  with  the  Father,  whatever  a  man's  life  may  have  been, 
is  likewise  not  from  truth.  All  those  who  are  in  spiritual 
faith  have  confidence  that  they  are  saved  by  the  Lord,  for 
they  believe  that  the  Lord  came  into  the  world  to  give  eter- 
nal life  to  those  who  believe,  and  live  according  to  the  pre- 
cepts which  He  taught,  and  that  He  regenerates  them,  and 
renders  them  fit  for  heaven,  and  that  He  alone  does  this  from 
pure  mercy,  without  the  aid  of  man. 

116.  To  believe  those  things  which  the  Word  teaches,  or 
which  the  doctrine  of  the  church  teaches,  and  not  to  live 
according  to  them,  appears  as  if  it  were  faith,  and  some  also 
fancy  that  they  are  saved  by  it,  but  by  this  alone  no  one  is 
saved,  for  it  is  persuasive  faith,  the  quality  of  which  shall 
now  be  declared. 

117.  Faith  is  persuasive,  when  the  Word  and  the  doctrine 
of  the  church  are  believed  and  loved,  not  for  the  sake  of 
truth  and  of  a  life  according  to  it,  but  for  the  sake  of  gain, 
honour,  and  the  fame  of  erudition,  as  ends;  wherefore  they 
who  are  in  that  faith,  do  not  look  to  the  Lord  and  to  heaven, 
but  to  themselves  and  the  world.  They  who  aspire  after 
great  things  in  the  world,  and  covet  many  things,  are  in  a 
stronger  persuasive  principle  that  what  the  doctrine  of  the 
church  teaches  is  true,  than  they  who  do  not  aspire  after 
great  things  and  covet  many  things  :  the  reason  is,  because 
the  doctrine  of  the  church  is  to  the  former  only  a  medium 
to  their  own  ends,  and  so  far  as  the  ends  are  coveted,  so  far 
the  means  are  loved,  and  are  also  believed.  But  the  case  in 
itself  is  this:  so  far  as  any  persons  are  in  the  fire  of  the  loves 
of  self  and  of  the  world,  and  from  that  fire  speak,  preach, 
and  act,  so  far  they  are  in  the  above  persuasive  principle, 
and  then  they  know  no  other  than  that  it  is  so :  but  when 
they  are  not  in  the  fire  of  those  loves,  then  they  believe  but 
little,  and  many  not  at  all ;  whence  it  is  evident,  that  persua- 
sive faith  is  a  faith  of  the  mouth  and  not  of  the  heart,  and 
that  in  itself  it  is  not  faith. 

118.  They  who  are  in  persuasive  faith  do  not  know,  from 
any  internal  illustration,  whether  the  things  which  they  teach 
be  true  or  false ;  yea,  neither  do  they  care,  provided  they  be 
believed  by  the  vulgar ;  for  they  are  in  no  affection  of  truth 
for  the  sake  of  truth.  Wherefore  they  recede  from  faith,  if 
they  are  deprived  of  honours  and  gains,  provided  their  rrpu- 


36 


OF  THE   NEW  JERUSALEM, 


tation  be  not  endangered.  For  persuasive  faith  is  not  in- 
wardly with  man,  but  stands  without,  in  the  memory  only, 
out  of  which  it  is  taken  when  it  is  taught.  Wherefore  that 
faith  with  its  truths  vanishes  after  death;  for  then  there  re- 
mains only  that  faith  which  is  inwardly  in  man,  that  is,  which 
is  rooted  in  good,  thus  which  has  become  of  the  life. 

119.  They  who  are  in  persuasive  faith  are  understood  by 
these  persons  in  Matthew  :  "  Many  will  say  to  me  in  that 
day,  Lord,  Lord,  have  we  not  prophesied  by  Thy  name,  and  by 
Thy  name  cast  out  demons,  and  in  Thy  name  done  many 
virtues?  but  then  I  will  confess  to  them,  1  have  not  known 
you,  ye  workers  of  iniquity."  vii.  22,  23.  Also  in  Luke  : 
"  Then  will  ye  begin  to  say,  We  have  eaten  before  Thee,  and 
have  drunk,  and  Thou  hast  taught  in  our  streets  ;  but  He  will 
say,  I  say  to  you,  I  have  not  known  you  whence  you  are; 
depart  from  Me,  all  ye  workers  of  iniquity."  xiii.  26,  27. 
They  are  understood  also  by  the  five  foolish  virgins  who  had 
no  oil  in  their  lamps,  in  Matthew  :  "  At  length  came  those 
virgins,  saying,  Lord,  Lord,  open  to  us;  but  He  answering 
will  say,  Verily  I  say  unto  you,  I  have  not  known  you."  xxv. 
11,  12 :  oil  in  lamps  is  the  good  of  love  in  faith. 


OF  PIETY. 

123.  It  is  believed  by  many,  that  spiritual  life,  or  the  life 
which  leads  to  heaven,  consists  in  piety,  in  external  sanctity, 
and  in  the  renunciation  of  the  world;  but  piety  without  char- 
ity, and  external  sanctity  without  internal  sanctity,  and  a 
renunciation  of  the  world  without  a  life  in  the  world,  do  not 
constitute  spiritual  life :  but  piety  from  charity,  external 
sanctity  from  internal  sanctity,  and  a  renunciation  of  the 
world  with  a  life  in  the  world,  constitute  it. 

124.  Piety  consists  in  thinking  and  speaking  piously,  in 
spending  much  time  in  prayer,  in  behaving  humbly  at  that 
time,  in  frequenting  temples  and  attending  devoutly  to  the 
preaching  there,  in  frequently  every  year  receiving  the  sacra- 
ment of  the  supper,  and  in  performing  the  other  parts  of 
worship  according  to  the  ordinances  of  the  church.  But  the 
life  of  charity  consists  in  willing  well  and  doing  well  to  our 
neighbour,  in  acting  in  all  our  works  from  justice  and  equity, 
and  from  good  and  truth,  and  in  like  manner  in  every  office; 
in  a  word,  the  life  of  charity  consists  in  performing  uses. 
Divine  worship  primarily  consists  in  this  life,  but  secondarily 


AND  ITS  nEAVENLY  DOCTRINE. 


37 


in  the  former  ;  wherefore  he  who  separates  one  from  the  other, 
that  is,  who  lives  the  life  of  piety,  and  not  that  of  charity  at 
the  same  time,  does  not  worship  God.  He  thinks  indeed  of 
God,  but  not  from  God,  but  from  himself;  for  he  thinks  of 
himself  continually,  and  not  at  all  of  his  neighbour  ;  and  if  he 
does  think  of  his  neighbour,  he  regards  him  as  vile,  if  he  be 
not  of  such  a  quality  also.  He  likewise  thinks  of  heaven  as 
a  reward,  whence  his  mind  entertains  the  idea  of  merit,  and 
also  the  love  of  self,  together  with  a  contempt  or  neglect  of 
uses,  and  thus  of  his  neighbour  ;  and  at  the  same  time  he  cher- 
ishes a  belief  that  he  is  blameless.  Hence  it  may  appear  that 
the  life  of  piety,  separate  from  the  life  of  charity,  is  not  the 
spiritual  life  which  should  be  in  divine  worship.  Com- 
pare Matt.  vi.  7,  8. 

125.  External  sanctity  is  like  such  piety,  and  is  not  holy  with 
man  unless  his  internal  be  holy  ;  for  such  as  man  is  as  to  his 
internal,  such  he  also  is  as  to  his  external,  as  this  proceeds 
from  the  former  as  action  does  from  its  spirit ;  wherefore  ex- 
ternal sanctity  without  internal  sanctity  is  natural  and  not 
spiritual.  Hence  it  is  that  external  sanctity  is  found  with 
the  evil  as  well  as  with  the  good  ;  and  they  who  place  the  whole 
of  worship  therein  are  for  the  most  part  void  ;  that  is,  without 
knowledges  of  good  and  truth.  And  yet  goods  and  truths  are 
the  real  sanctities  which  are  to  be  known,  believed  and  loved, 
because  they  are  from  the  Divine,  and  thus  the  Divine  is  in 
them.  Internal  sanctity,  therefore,  consists  in  loving  good 
and  truth  for  the  sake  of  good  and  truth,  and  justice  and  sin- 
cerity for  the  sake  of  justice  and  sincerity.  So  far  also  as 
man  thus  loves  them,  so  far  he  is  spiritual,  and  his  worship 
too,  for  so  far  also  he  is  willing  to  know  them  and  to  do  them  ; 
but  so  far  as  man  does  not  thus  love  them,  so  far  he  is  natural, 
and  his  worship  too,  and  so  far  also  he  is  not  willing  to  know 
them  and  do  them.  External  worship  without  internal  may  be 
compared  with  the  life  of  the  respiration  without  the  life  of 
the  heart ;  but  external  worship  from  internal  may  be  compared 
with  the  life  of  the  respiration  conjoined  to  the  life  of  the  heart. 

126.  But  to  proceed  to  what  relates  to  the  renunciation  of 
the  world.  It  is  believed  by  many,  that  to  renounce  the  world, 
and  to  live  in  the  spirit  and  not  in  the  flesh,  is  to  reject  worldly 
things,  which  are  chiefly  riches  and  honours ;  to  be  continually 
engaged  in  pious  meditation  concerning  God,  concerning 
salvation,  and  concerning  eternal  life  ;  to  spend  one's  life  in 
prayer,  in  the  reading  of  the  Word  and  pious  books;  and  also 
to  afflict  one's  self :  but  this  is  not  renouncing  the  world  :  but 


33 


OF  THE   NEW  JERUSALEM, 


to  renounce  the  world  is  to  love  God  and  to  love  the  neigh- 
bour; and  God  is  loved  when  man  lives  accoiding  to  His 
commandments,  and  the  neighbour  is  loved  when  man  per- 
forms uses.  In  order,  therefore,  that  man  may  receive  the 
life  of  heaven,  it  is  necessary  that  he  should  live  in  the  world, 
and  in  offices  and  business  there.  A  life  abstracted  from  worldly 
things  is  a  life  of  thought  and  faith  separate  from  the  life  of 
love  and  charity,  in  which  life  the  principle  of  willing  good 
and  doing  good  to  the  neighbour  perishes.  And  when  this 
perishes,  spiritual  life  is  as  a  house  without  a  foundation,  which 
either  sinks  down  successively  into  the  ground,  or  becomes 
full  of  chinks  and  openings,  or  totters  till  it  falls. 

127.  That  to  do  good  is  to  worship  the  Lord,  appears  from 
the  Lord's  words.  "  Every  one  who  heareth  my  words  and 
doeth  them,  I  will  liken  to  a  prudent  man  who  built  a  house 
upon  a  rock  ;  but  he  who  heareth  my  words  and  doeth  them 
not,  I  will  liken  to  a  foolish  man  who  built  a  house  upon  the 
sand,  or  upon  the  ground  without  a  foundation,"  Matt.  vii.  24 
to  27.  Luke  vi.  47,  48,  49. 

128.  Hence  now  it  is  manifest,  that  a  life  of  piety  is  of  value, 
and  is  acceptable  to  the  Lord,  so  far  as  a  life  of  charity  is  con- 
joined to  it ;  for  this  is  the  primary,  and  such  as  the  quality 
of  this  is,  such  is  that  of  the  former.  Also,  that  external 
sanctity  is  of  value,  and  is  acceptable  to  the  Lord,  so  far  as  it 
proceeds  from  internal  sanctity,  for  such  as  the  quality  of  this 
is,  such  is  that  of  the  former.  And  also,  that  the  renunciation 
of  the  world  is  of  value,  and  is  acceptable  to  the  Lord,  so  far 
as  it  is  practised  in  the  world ;  for  they  renounce  the  world 
who  remove  the  love  of  self  and  the  world,  and  act  justly  and 
sincerely  in  every  office,  in  every  business,  and  in  every  work, 
from  an  interior,  thus  from  a  celestial  origin ;  which  origin 
dwells  in  that  life  when  man  acts  well,  sincerely,  and  justly, 
because  it  is  according  to  the  divine  laws. 


OF  CONSCIENCE. 

130.  Conscience  is  formed  with  man  from  the  religious 
principle  in  which  he  is,  according  to  its  reception  inwardly 
in  himself. 

131.  Conscience,  with  the  man  of  the  church,  is  formed  by 
the  truths  of  faith  from  the  Word,  or  from  doctrine  out  of 
the  Word,  according  to  their  reception  in  the  heart ;  for  when 


AND  ITS  HEAVENLY  DOCTRINE. 


30 


man  knows  the  truths  of  faith,  and  apprehends  them  in  his 
own  manner,  and  then  wills  them  and  does  them,  he  acquires 
conscience.  Reception  in  the  heart  is  reception  in  the  will,  for 
the  will  of  man  is  what  is  called  the  heart.  Hence  it  is  that 
they  who  have  conscience,  speak  from  the  heart  the  things 
which  they  speak,  and  do  from  the  heart  the  things  which 
they  do  :  their  mind  also  is  undivided,  for  according  to  that 
which  they  understand  and  believe  to  be  true  and  good  they  do. 

132.  A  more  perfect  conscience  can  be  given  with  those 
who  are  enlightened  in  the  truths  of  faith  more  than  others, 
and  who  are  in  a  clear  perception  above  others,  than  with  those 
who  are  less  enlightened,  and  who  are  in  obscure  perception. 

133.  The  real  spiritual  life  of  man  resides  in  a  true  con- 
science, for  his  faith,  conjoined  to  his  charity,  is  therein; 
wherefore,  with  those  who  are  possessed  of  it,  to  act  from 
conscience  is  to  act  from  their  own  spiritual  life,  and  to  act 
contrary  to  conscience  is,  with  them,  to  act  contrary  to  their 
own  spiritual  life.  Hence  it  is  that  they  are  in  the  tranquillity 
of  peace,  and  in  internal  blessedness,  when  they  act  according 
to  conscience,  and  in  intranquillity  and  pain,  when  they  act 
contrary  to  it :  this  pain  is  what  is  called  remorse  of  conscience. 

134.  yiinx  has  a  conscience  of  what  is  good,  and  a  con- 
science of  what  is  just :  the  conscience  of  what  is  good  is  the 
conscience  of  the  internal  man,  and  the  conscience  of  what 
is  just  is  the  conscience  of  the  external  man.  The  conscience 
of  what  is  good  consists  in  acting  according  to  the  precepts 
of  faith  from  internal  affection,  but  the  conscience  of  what  is 
just  consists  in  acting  according  to  civil  and  moral  laws  from 
external  affection.  They  who  have  the  conscience  of  what 
is  good,  have  also  the  conscience  of  what  is  just ;  and  they 
who  have  only  the  conscience  of  what  is  just,  are  in  a  faculty 
of  receiving  the  conscience  of  what  is  good  ;  and  they  also  do 
receive  it  when  they  are  instructed. 

13o.  Conscience,  with  those  who  are  in  charity  towards 
the  neighbour,  is  the  conscience  of  truth,  because  it  is  formed 
bv  the  faith  of  truth;  but  with  those  who  are  in  love  to  the 
Lord,  it  is  the  conscience  of  good,  because  it  is  formed  by  the 
love  of  truth.  The  conscience  of  these  is  a  superior  conscience, 
and  is  called  the  perception  of  truth  from  good.  They  who 
have  the  conscience  of  truth,  are  of  the  Lord's  spiritual  king- 
dom ;  but  they  who  have  the  superior  conscience,  which  is 
called  perception,  are  of  the  Lord's  celestial  kingdom. 

130.  But  let  examples  illustrate  what  conscience  is.  If  a 
man  be  in  possession  of  another  man's  goods,  whilst  the  other 


40 


OF  THE   NEW  JERUSALEM, 


is  ignorant  of  it,  and  thus  can  retain  them  without  fear  of  the 
law,  or  of  the  loss  of  honour  and  reputation,  and  he  still 
restores  them  to  the  other,  because  they  are  not  his  own,  he 
has  conscience,  for  he  does  what  is  good  for  the  sake  of  what 
is  good,  and  what  is  just  for  the  sake  of  what  is  just.  Again, 
if  a  person  has  it  in  his  power  to  obtain  an  office,  but  knows 
that  another,  who  also  desires  it,  would  be  more  useful  to  his 
country,  and  gives  way  to  him,  for  the  sake  of  the  good  of  his 
country,  he  has  a  good  conscience.    So  in  other  cases. 

137.  From  these  instances  it  may  be  concluded,  what 
quality  they  are  of  who  have  not  conscience ;  they  are  known 
from  the  opposite.  Thus,  they  who  for  the  sake  of  any  gain 
make  what  is  unjust  appear  as  just,  and  what  is  evil  appear 
as  good,  and  vice  versa,  have  not  conscience.  Neither  do 
they  know  what  conscience  is,  and  if  they  are  instructed  what 
it  is,  they  do  not  believe ;  and  some  are  not  willing  to  know. 
Such  is  the  quality  of  those,  who,  in  all  their  actions,  have 
respect  only  to  themselves  and  the  world. 

138.  They  who  have  not  received  conscience  in  the  world, 
cannot  receive  it  in  the  other  life  ;  thus  they  cannot  be  saved. 
The  reason  is,  because  they  have  no  plane  into  which  heaven, 
that  is,  the  Lord  through  heaven,  may  flow  in,  and  by  which 
He  may  operate,  and  lead  them  to  Himself.  For  conscience 
is  the  plane  and  receptacle  of  the  influx  of  heaven. 


OF  FREEDOM. 

141.  All  freedom  is  of  love,  for  what  man  loves,  this  he 
does  freely;  hence  also  all  freedom  is  of  the  will,  for  what 
man  loves,  this  he  also  wills ;  and  forasmuch  as  love  and  the 
will  constitute  the  life  of  man,  so  also  does  freedom.  From 
these  considerations  it  may  appear  what  freedom  is,  namely, 
that  it  is  that  which  is  of  the  love  and  the  will,  and  thence  of 
the  life  of  man  :  hence  it  is,  that  what  a  man  does  from  freedom, 
appears  to  him  as  if  he  did  it  from  his  own  proprium. 

142.  To  do  evil  from  freedom,  appears  as  if  it  were  free- 
dom, but  it  is  bondage,  because  that  freedom  is  from  the 
love  of  self  and  from  the  love  of  the  world,  and  these  loves 
are  from  hell.  Such  freedom  is  actually  turned  into  bond- 
age after  death,  for  the  man  who  has  been  in  such  freedom 
then  becomes  a  vile  servant  in  hell.  But  to  do  good  from 
freedom  is  freedom  itself,  because  it  proceeds  from  love  to 


AND  ITS  HEAVENLY  DOCTRINE. 


1] 


the  Lord  and  from  love  towards  the  neighbour,  and  these 
loves  are  from  heaven.  This  freedom  also  remains  after 
death,  and  then  becomes  freedom  indeed,  for  the  man  who 
has  been  in  such  freedom,  becomes  in  heaven  like  a  son  of 
the  house.  This  the  Lord  thus  teaches :  "  Every  one  that 
doeth  sin  is  the  servant  of  sin ;  the  servant  abideth  not  in 
the  house  forever :  the  son  abideth  forever ;  if  the  Son  shall 
have  made  you  free,  you  shall  be  truly  free,"  John  viii.  34, 
35,  36.  Now,  forasmuch  as  all  good  is  from  the  Lord,  and 
all  evil  from  hell,  it  follows,  that  freedom  consists  in  being 
led  by  the  Lord,  and  slavery  in  being  led  by  hell. 

143.  That  man  has  the  liberty  of  thinking  what  is  evil 
and  false,  and  also  of  doing  it,  so  far  as  the  laws  do  not 
withhold  him,  is  in  order  that  he  may  be  capable  of  being 
reformed ;  for  goods  and  truths  are  to  be  implanted  in  his 
love  and  will,  so  that  they  may  become  of  his  life,  and  this 
cannot  be  done  unless  he  have  the  liberty  of  thinking  what 
is  evil  and  false  as  well  as  what  is  good  and  true.  This 
liberty  is  given  to  every  man  by  the  Lord,  and  so  far  as  he 
does  not  love  evil  and  the  false,  so  far,  when  he  thinks  what 
is  good  and  true,  the  Lord  implants  them  in  his  love  and 
will,  consequently  in  his  life,  and  thus  reforms  him.  What 
is  inseminated  in  freedom,  this  also  remains,  but  what  is  in- 
seminated in  a  state  of  compulsion,  this  does  not  remain, 
because  what  is  from  compulsion  is  not  from  the  will  of  the 
man,  but  from  the  will  of  him  who  compels.  Hence  also  it 
is,  that  worship  from  freedom  is  pleasing  to  the  Lord,  but 
not  worship  from  compulsion ;  for  worship  from  freedom  is 
worship  from  love,  but  worship  from  compulsion  is  not  so. 

144.  The  liberty  of  doing  good,  and  the  liberty  of  doing 
evil,  though  they  appear  alike  in  the  external  form,  are  as 
different  and  distant  from  each  other  as  heaven  and  hell  are  : 
the  liberty  of  doing  good  also  is  from  heaven,  and  is  called 
heavenly  liberty;  but  the  liberty  of  doing  evil  is  from  hell, 
and  is  called  infernal  liberty ;  so  far,  likewise,  as  man  is  in 
the  one,  so  far  he  is  not  in  the  other,  for  no  man  can  serve 
two  lords,  Matt.  vi.  24;  which  also  appears  from  hence, 
that  they  who  are  in  infernal  liberty  believe  that  it  is  slavery 
and  compulsion  not  to  be  allowed  to  will  evil  and  think 
what  is  false  at  their  pleasure,  whereas  they  who  are  in 
heavenly  liberty  abhor  willing  evil  and  thinking  what  if 
false,  and  would  be  tormented  if  they  were  compelled  to  do  so. 

145.  Forasmuch  as  acting  from  freedom  appears  to  man 
like  acting  from  his  own  proprium,  therefore  heavenly  free- 


42 


OF  THE   NEW  JERUSALEM, 


dom  may  also  be  called  the  heavenly  proprium,  and  inferna. 
freedom  may  be  called  the  infernal  proprium.  The  infernal 
proprium  is  that  into  which  man  is  born,  and  this  is  evil  ; 
but  the  heavenly  proprium  is  that  into  which  man  is  reformed, 
and  this  is  good. 

146.  Hence  it  may  appear  what  Free-will  is ;  that  it  con- 
sists in  doing  good  from  choice  or  will,  and  that  they  are  in 
that  freedom  who  are  led  by  the  Lord ;  and  they  are  led  by 
the  Lord  who  love  good  and  truth  for  the  sake  of  good  and 
truth. 

147.  Man  may  know  what  is  the  quality  of  the  liberty  in 
which  he  is,  from  the  delight  which  he  feels  when  he  thinks, 
speaks,  acts,  hears,  and  sees ;  for  all  delight  is  of  love.* 


*149.  That  liberty  originates  from  the  equilibrium  between  heaven  and  hell, 
and  that  man,  without  liberty,  cannot  be  reformed,  is  shown  in  the  Treatise  on 
Heaven  and  Hell ;  in  the  articles  concerning  that  equilibrium,  n.  58'J  to  596,  and 
concerning  liberty,  n.  5!)7  to  the  end;  but  lor  the  sake  of  instruction  respecting 
what  liberty  is,  and  to  show  that  man  is  reformed  by  means  of  it,  I  will  here  ad- 
duce the  following  extract  from  that  Treatise  :  "  It  has  been  shown  that  the  equi- 
librium between  heaven  and  hell  is  an  equilibrium  between  the  good  that  is  from 
heaven  and  the  evil  that  is  from  hell,  thus  that  it  is  a  spiritual  equilibrium,  which 
in  its  essence  is  liberty.  The  reason  that  spiritual  equilibrium  in  its  essence  is 
liberty,  is  because  it  is  an  equilibrium  between  good  and  evil,  and  between  truth 
and  the  false,  and  these  are  spiritual;  wherefore  the  power  of  willing  good  or 
evil,  or  of  thinking  what  is  true  or  what  is  false,  and  of  choosing  one  in  preference 
to  the  other,  is  liberty.  This  liberty  is  given  to  every  man  by  the  Lord,  nor  is  it 
ever  taken  away  ;  in  its  origin,  indeed,  it  is  not  of  man,  but  of  the  Lord,  because 
it  is  from  the  Lord,  but  still  it  is  given  to  man  together  with  life  as  his  own,  in  or- 
der that  man  may  be  capable  of  being  reformed  and  saved,  for  without  liberty 
there  is  no  reformation  and  salvation.  Every  one  may  see  from  any  rational 
intuition,  that  man  is  at  liberty  to  think  either  well  or  ill,  sincerely  or  insincerely, 
justly  or  unjustly,  and  also  that  he  may  speak  and  act  well,  sincerely  and  justly, 
but  not  ill,  insincerely  and  unjustly,  on  account  of  moral  and  civil  laws,  b\  wind) 
liis  external  is  kept  in  bonds;  hence  it  is  plain,  that  the  spirit  of  man,  which  is 
what  thinks  and  wills,  is  in  liberty,  but  not  man's  external,  which  speaks  and  acts, 
unless  it  speak  and  act  according  to  the  above-named  laws.  That  man  cannot 
be  reformed,  unless  he  be  in  liberty,  is  because  he  is  born  into  evils  of  every  kind, 
which  must  nevertheless  be  removed,  in  order  that  he  may  be  saved ;  and  they 
cannot  be  removed  unless  he  sees  them  in  himself,  and  acknowledges  them,  and 
afterwards  ceases  to  will  them,  and  at  length  is  averse  to  them ;  then  are  they  first 
removed  ;  and  this  cannot  be  done  unless  man  be  in  good  as  well  as  in  evil,  for 
lie  can  see  evils  from  good,  but  cannot  see  goods  from  evil  :  the  spiritual  goods, 
which  man  may  think,  he  learns  from  infancy  from  the  reading  of  the  Woid,  and 
from  preaching  ;  and  he  learns  civil  and  moral  goods  from  his  life  in  the  world; 
this  is  tin-  first  reason  why  man  ought  to  be  in  liberty.  Another  reason  is,  be- 
cause nothing  is  appropriated  to  man,  except  what  is  done  from  an  affection  w  hich 
is  of  the  love  ;  other  things  may  indeed  enter,  but  no  farther  than  into  the  thought, 
and  not  into  the  will,  and  what  does  not  also  enter  into  the  will  of  man,  does  not 
become  his,  for  the  thought  derives  what  belongs  to  it  from  the  memory,  but  the 
will  from  the  life  itself;  nothing  ever  partakes  of  liberty,  which  does  not  proceed 
from  an  affection  which  is  of  the  love  ;  for  whatever  a  man  wills  or  loves,  this  he 
does  freely  ;  hence  it  is  that  the  liberty  of  man,  and  the  affection  which  is  of  his 
love  or  will,  are  one  ;  man  therefore  'is  endowed  with  liberty,  that  he  may  be  ca- 
pable of  being  affected  with  truth  and  good,  or  of  loving  them,  w  hereby  they  may 
Eecomc  as  his  own.    In  a  word,  whatever  does  not  enter  in  with  man  in  liberty. 


AND  ITS  HEAVENLY  DOCTRINE. 


43 


OF  MERIT. 

150.  They  who  do  good  with  a  view  to  merit,  do  not  do 
good  from  the  love  of  good,  but  from  the  love  of  reward, 
for  he  who  wills  to  have  merit,  wills  to  be  rewarded ;  they 
who  do  thus,  regard  and  place  their  delight  in  the  reward, 
and  not  in  good;  wherefore  they  are  not  spiritual,  but 
natural. 

151.  To  do  good,  which  is  good,  must  be  from  the  love 
of  good,  thus  for  the  sake  of  good.  They  who  are  in  that 
love  are  not  willing  to  hear  of  merit,  for  they  love  to  do,  and 
perceive  satisfaction  therein,  and,  on  the  other  hand,  they  are 
sorrowful  if  it  be  believed  that  what  they  do  is  for  the  sake 
of  any  thing  of  themselves.  The  case  herein  is  nearly  the 
same  as  with  those  who  do  good  to  their  friends  for  the  sake 
of  friendship ;  to  a  brother  for  the  sake  of  brotherhood,  to 
wife  and  children  for  the  sake  of  wife  and  children,  to  their 
country  for  the  sake  of  their  country,  thus  from  friendship 
and  love.  They  who  think  well,  also  say  and  insist,  that 
they  do  not  do  good  for  the  sake  of  themselves,  but  for  the 
sake  of  them  to  whom  the  good  is  done. 

152.  They  who  do  good  for  the  sake  of  reward,  do  not 
do  good  from  the  Lord,  but  from  themselves,  for  they  regard 
themselves  in  the  first  place,  inasmuch  as  they  regard  their 
own  good ;  and  the  good  of  their  neighbour,  which  is  the 
good  of  their  fellow-citizens,  of  human  society,  of  their 
country,  and  of  the  church,  they  regard  no  otherwise  than 
as  means  to  this  end.  Hence  it  is,  that  the  good  of  the  love 
of  self  and  of  the  world  lies  concealed  in  the  good  of  merit, 
and  that  good  is  from  man  and  not  from  the  Lord,  and  all 
good  which  is  from  man  is  not  good ;  yea,  so  far  as  self  and 
the  world  lie  concealed  in  it,  it  is  evil. 

153.  Genuine  charity  and  genuine  faith  disclaim  all  merit, 
for  good  itself  is  the  delight  of  charity,  and  truth  itself  is  the 
delight  of  faith  ;  wherefore  they  who  are  in  that  charity  and 
faith  know  what  good  not  meritorious  is,  but  not  they  who 
are  not  in  charity  and  faith. 


does  not  remain,  because  it  is  not  of  his  love  or  will,  and  the  things  which  are  not 
of  man's  love  or  will,  are  not  of  his  spirit,  for  the  esse  of  man's  spirit  is  love  or 
will.  In  order  that  man  may  be  in  liberty,  to  the  end  that  he  may  be  reformed, 
he  is  conjoined  as  tohis  spirit" with  heaven  and  with  hell,  for  there  are  with  every 
man  spirits  from  hell  and  angels  from  heaven  ;  by  means  of  the  spirits  from  he'll 
man  is  in  his  own  evil,  and  by  means  of  the  angels  from  heaven  he  is  in  good 
from  the  Lord  ;  Uins  he  is  in  spiritual  equilibrium,  that  is,  in  liberty.'' 


44 


OF  THE   NEW  JERUSALEM] 


154.  That  good  is  not  to  be  done  for  the  sake  of  reward, 
the  Lord  Himself  teaches  in  Luke :  "  If  ye  love  those  who 
love  you,  what  grace  have  ye,  for  sinners  do  the  same  :  rath- 
er love  your  enemies,  and  do  good,  and  lend,  hoping  for 
nothing ;  then  shall  your  reward  be  great,  and  ye  shall  be 
the  sons  of  the  Most  High,"  vi.  32,  33,  34,  35.  That  man 
cannot  do  good  that  is  good  from  himself,  the  Lord  also 
teaches  in  John:  "A  man  cannot  take  any  thing,  unless  it 
be  given  him  from  heaven,"  iii.  27 ;  and  in  another  place, 
"  Jesus  said,  I  am  the  vine,  ye  are  the  branches :  as  the 
branch  cannot  bear  fruit  from  itself,  unless  it  shall  abide  in 
the  vine,  so  neither  can  ye  unless  ye  shall  abide  in  Me  :  He 
who  abideth  in  Me  and  I  in  him,  he  beareth  much  fruit,  for 
except  from  Me  ye  cannot  do  any  thing,"  xv.  4  to  8. 

155.  Forasmuch  as  all  good  and  truth  is  from  the  Lord, 
and  nothing  of  them  from  man,  and  forasmuch  as  good  from 
man  is  not  good,  it  follows  that  merit  belongs  to  no  man, 
but  to  the  Lord  alone ;  the  merit  of  the  Lord  consists  in  this, 
that  from  His  own  proper  power  He  has  saved  the  human 
race,  and  also,  that  He  saves  those  who  do  good  from  Him. 
Hence  it  is  that  in  the  Word,  he  is  called  just  to  whom  the 
merit  and  justice  of  the  Lord  are  ascribed,  and  he  is  called 
unjust  to  whom  are  ascribed  his  own  justice  and  the  merit 
of  self. 

15G.  The  delight  itself,  which  is  in  the  love  of  doing  good 
without  regard  to  reward,  is  a  reward  which  remains  to 
eternity,  for  heaven  and  eternal  happiness  are  insinuated 
into  that  good  by  the  Lord. 

157.  To  think  and  believe  that  they  who  do  good  will 
come  into  heaven,  and  also  that  good  is  to  be  done  in  order 
that  they  may  come  into  heaven,  is  not  to  regard  reward  as 
an  end,  nor  yet  to  place  merit  in  works ;  for  even  they  who 
do  good  from  the  Lord  think  and  believe  so,  but  they  who 
thus  think,  believe  and  do,  and  are  not  in  the  love  of  good 
for  the  sake  of  good,  have  regard  to  reward  as  an  end,  and 
place  merit  in  works. 


OF  REPENTANCE  AND  THE  REMISSION  OF  SINS 

159.  He  who  would  be  saved  must  confess  his  sins,  and 
do  the  work  of  repentance. 

1G0.  To  confess  sins,  is  to  know  evils,  to  see  them  in  our- 


AND  ITS  HEAVENLY  DOCTRINE. 


45 


selves,  to  acknowledge  them,  to  make  ourselves  guilty,  and  to 
condemn  ourselves  on  account  of  them.  This,  when  it  is 
done  before  God,  is  the  confession  of  sins. 

161.  To  do  the  work  of  repentance,  is  to  desist  from  sins 
after  a  man  has  thus  confessed  them,  and  from  an  humble 
heart  has  made  supplication  for  remission,  and  to  live  a  new 
life  according  to  the  precepts  of  charity  and  faith. 

162.  He  who  only  acknowledges  generally  that  he  is  a 
sinner,  and  makes  himself  guilty  of  all  evils,  and  yet  does 
not  explore  himself,  that  is,  see  his  own  evils,  makes  con- 
fession indeed,  but  not  the  confession  of  repentance ;  he, 
forasmuch  as  he  does  not  know  his  own  evils,  lives  afterwards 
as  he  did  before. 

163.  He  who  lives  the  life  of  charity  and  faith  does  the 
work  of  repentance  daily ;  he  reflects  upon  the  evils  which 
are  with  him,  he  acknowledges  them,  he  guards  against 
them,  he  supplicates  the  Lord  for  help.  For  man  of  himself 
continually  lapses  towards  evil,  but  he  is  continually  raised 
by  the  Lord,  and  led  to  good.  Such  is  the  state  of  those  who 
are  in  good ;  but  they  who  are  in  evil  lapse  continually,  and 
are  also  continually  elevated  by  the  Lord,  but  are  only  with- 
drawn from  falling  into  the  most  grievous  evils,  to  which  of 
themselves  they  tend  with  all  their  power. 

164.  The  man  who  explores  himself  in  order  to  do  the 
work  of  repentance,  must  explore  his  thoughts  and  the  in- 
tentions of  his  will,  and  must  there  examine  what  he  would 
do  if  it  were  permitted  him,  that  is,  if  he  were  not  afraid  of 
the  laws,  and  of  the  loss  of  reputation,  honour  and  gain. 
There  the  evils  of  man  reside,  and  the  evils  which  he  does 
in  the  body  are  all  from  thence.  They  who  do  not  explore 
the  evils  of  their  thought  and  will,  cannot  do  the  work  of  re- 
pentance, for  they  think  and  will  afterwards  as  they  did  be- 
fore, and  yet  to  will  evils  is  to  do  them.  This  is  self  exam- 
ination. 

165.  Repentance  of  the  mouth  and  not  of  the  life  is  not 
repentance,  and  sins  are  not  remitted  by  means  of  repent- 
ance of  the  mouth,  but  by  repentance  of  the  life.  Sins  are 
indeed  continually  remitted  to  man  by  the  Lord,  for  He  is 
mercy  itself,  but  still  they  adhere  to  man,  however  he  may 
suppose  that  they  are  remitted ;  nor  are  they  removed  from 
him  but  by  a  life  according  to  the  precepts  of  true  faith.  So 
far  as  he  lives  according  to  those  precepts,  so  far  sins  are 
removed ;  and  so  far  as  they  are  removed,  so  far  they  are 
remitted. 


48 


OP  THE   NEW  JERUSALEM, 


166.  It  is  supposed  that  sins  are  wiped  away,  or  are 
washed  off,  as  filth  is  by  water,  when  they  are  remitted ;  but 
sins  are  not  wiped  away,  but  they  are  removed  ;  that  is,  man 
is  withheld  from  them  when  he  is  kept  in  good  by  the  Lord ; 
and  when  he  is  kept  in  good,  it  appears  as  if  he  were  with- 
out them,  thus  as  if  they  were  wiped  away ;  and  so  far  as  man 
is  reformed,  so  far  he  is  capable  of  being  kept  in  good.  How 
man  is  reformed  will  be  shown  in  the  following  doctrinal  on 
regeneration.  He  who  supposes  that  sins  are  in  any  other 
manner  remitted,  is  much  deceived. 

167.  The  signs  that  sins  are  remitted,  that  is,  removed, 
are  these  which  follow.  They  whose  sins  are  remitted,  per- 
ceive a  delight  in  worshipping  God  for  the  sake  of  God,  and 
in  serving  their  neighbour  for  the  sake  of  their  neighbour, 
thus  in  doing  good  for  the  sake  of  good,  and  in  speaking 
truth  for  the  sake  of  truth ;  they  are  unwilling  to  claim 
merit  by  any  thing  of  charity  and  faith ;  they  shun  and  are 
averse  to  evils,  as  enmities,  hatreds,  revenges,  adulteries, 
and  the  very  thoughts  of  such  things  with  intention.  But 
the  signs  that  sins  are  not  remitted,  that  is,  removed,  are 
these  which  follow.  They  whose  sins  are  not  remitted,  wor- 
ship God  not  for  the  sake  of  God,  and  serve  their  neighbour 
not  for  the  sake  of  their  neighbour,  thus  they  do  not  do  good 
and  speak  truth  for  the  sake  of  good  and  truth,  but  for  the 
sake  of  themselves  and  the  world;  they  wish  to  claim  merit 
by  their  deeds  ;  they  perceive  nothing  undelightful  in  evils, 
as  in  enmity,  in  hatred,  in  revenge,  in  adulteries  ;  atid  from 
these  evils  they  think  of  them  in  all  licentiousness. 

168.  The  repentance  which  takes  place  in  a  free  state  is 
of  avail,  but  that  which  takes  place  in  a  state  of  compulsion 
is  of  no  avail.  States  of  compulsion  are  states  of  sickness, 
states  of  dejection  of  mind  in  consequence  of  misfortune, 
states  of  imminent  death,  as  also  every  state  of  fear  which 
takes  away  the  use  of  reason.  He  who  is  evil,  and  in  a  state 
of  compulsion  promises  repentance,  and  also  does  good, 
when  he  comes  into  a  free  state  returns  to  his  former  life  of 
evil ;  the  case  is  otherwise  with  one  who  is  good. 

169.  After  a  man  has  explored  himself,  and  acknowledged 
his  sins,  and  done  the  work  of  repentance,  he  must  remain 
constant  in  good  even  to  the  end  of  life.  For  if  he  after- 
wards relapses  into  his  former  evil  life,  and  embraces  it,  he 
commits  profanation,  for  he  then  conjoins  evil  with  good; 
whence  his  latter  state  becomes  worse  than  his  former,  ac- 
cording to  the  words  of  the  Lord  ;  "  When  the  unclean  spirit 


AND  ITS  HEAVENLY  DOCTRINE. 


47 


goes  out  from  a  man,  he  walks  through  dry  places,  seeking 
rest,  but  doth  not  nnd  ;  then  he  says,  I  will  return  into  my 
house  whence  I  went  out ;  and  when  he  comes  and  finds  it 
void,  and  swept,  and  adorned  for  him,  then  he  goes  away, 
and  adjoins  to  himself  seven  other  spirits  worse  than  himself, 
and,  entering  in,  they  dwell  there,  and  the  latter  things  of  the 
man  become  worse  than  thejirst"  Matt.  xii.  43,  44,  45.* 


OF  REGENERATION. 

173.  He  who  doth  not  receive  spiritual  life,  that  is,  who 
is  not  begotten  anew  by  the  Lord,  cannot  come  into  heaven  ; 
which  the  Lord  teaches  in  John,  "  Verily,  verily,  I  say  unto 
thee,  except  any  one  be  begotten  again,  he  cannot  see  the 
kingdom  of  God,"  iii.  3. 

174.  Man  is  not  born  of  his  parents  into  spiritual  life,  but 
into  natural  life.  Spiritual  life  consists  in  loving  God  above 
all  things,  and  in  loving  his  neighbour  as  himself,  and  this 
according  to  the  precepts  of  faith,  which  the  Lord  taught  in 
the  Word.  But  natural  life  consists  in  loving  ourselves  and 
the  world  more  than  our  neighbour,  yea,  more  than  God 
Himself. 

175.  Every  man  is  born  of  his  parents  into  the  evils  of  the 
love  of  self  and  of  the  world  ;  for  every  evil,  which  by  habit 
has  acquired  as  it  were  a  nature,  is  derived  into  the  offspring  ; 
thus  it  descends  successively  from  parents,  from  grandfathers, 
and  from  great  grandfathers,  in  a  long  series  backwards; 
whence  the  derivation  of  evil  at  length  becomes  so  great, 
that  the  whole  of  man's  proper  life  is  nothing  else  but  evil. 


*  By  the  unclean  spirit  going  out  from  a  man,  is  understood  the  repentance  of 
liim  vvlio  is  in  evil ;  by  his  walking  through  dry  places,  and  not  finding  rest,  is 
understood,  that  a  life  of  good  is  of  such  a  quality  lo  him ;  by  the  house  into  which 
he  returned,  because  he  found  it  void,  and  adorned  for  him,  is  understood  the  man 
himself  and  his  w  ill,  as  being  without  good ;  by  the  seven  spirits  that  he  adjoined 
to  himself,  ami  w  ith  whom  he  returned,  is  understood  evil  conjoined  to  good  ;  by 
his  state  then  being  worse  than  his  former,  is  understood  proianation  ;  this  is  the 
internal  sense  of  those  words,  for  the  Lord  spake  by  correspondences.  The  like 
is  understood  by  the  words  of  the  Lord  to  him  whom  he  cured  at  the  pool  of  Be 
thesda,  "  Lo,  thou  art  made  whole  ;  sin  no  more,  lest  something  worse  be  done 
unto  thee  than  before/'  John  v.  14.  Also  by  these  words,  "  He  has  blinded  their 
eyes,  and  hardened  their  hearts,  lest  they  should  see  w  ith  their  eyes  and  under- 
stand widi  their  hearts,  and  should  convert  themselves,  and  I  should  heal  them," 
John  xii.  10  ;  where  to  convert  themselves  and  be  healed,  is  to  commit  profana- 
tion, which  comes  to  pass  when  truths  and  goods  are  acknowledged,  and  after- 
wards rejected  :  and  this  would  have  been  the  case  if  die  Jews  had  converted 
themselves  and  had  been  healed. 


48 


OF   THE    NEW  JEItLSALEM, 


This  continual  derivation  of  evil  is  not  broken  and  altered, 
except  by  the  life  of  faith  and  charity  from  tbe  Lord. 

176.  Man  continually  inclines  to,  and  lapses  into,  what 
he  derives  from  his  hereditary  principle :  hence  he  confirms 
with  himself  that  evil,  and  also  superadds  more  of  himself. 
These  evils  are  altogether  contrary  to  spiritual  life,  and  de- 
stroy it;  wherefore,  unless  man  receives  new  life,  which  is 
spiritual  life,  from  the  Lord,  thus  unless  he  is  conceived 
anew,  is  born  anew,  is  educated  anew,  that  is,  is  created 
anew,  he  is  damned,  for  he  wills  nothing  else,  and  thence 
thinks  nothing  else,  but  what  is  of  self  and  the  world,  in  like 
manner  as  they  do  who  are  in  hell. 

177.  No  man  can  be  regenerated  unless  he  knows  such 
things  as  belong  to  the  new  life,  that  is,  to  spiritual  life ; 
and  the  things  which  belong  to  the  new  life,  which  is  the 
spiritual  life,  are  truths  which  are  to  be  believed  and  goods 
which  are  to  be  done ;  the  former  are  of  faith,  the  latter  of 
charity.  These  things  no  one  can  know  from  himself,  for 
man  apprehends  only  those  things  which  are  obvious  to  the 
senses,  from  which  he  procures  to  himself  a  light  which  is 
called  natural  light,  by  virtue  of  which  he  sees  nothing  else 
than  what  relates  to  the  world  and  to  self,  but  not  the  things 
which  relate  to  heaven  and  to  God.  These  he  must  learn 
from  revelation  ;  as  that  the  Lord,  who  is  God  from  eternity, 
came  into  the  world  to  save  the  human  race;  that  He  has 
all  power  in  heaven  and  in  earth ;  that  the  all  of  faith  and 
the  all  of  charity,  thus  all  truth  and  good,  is  from  Him  ;  that 
there  is  a  heaven,  and  that  there  is  a  hell ;  and  that  man  is 
to  live  to  eternity  in  heaven  if  he  have  done  well,  in  hell 
if  he  have  done  evil. 

178.  These  and  many  other  things  belong  to  faith,  and 
ought  to  be  known  by  the  man  who  is  to  be  regenerated,  for 
he  who  knows  them,  may  think  them,  afterwards  will  them, 
and  lastly  do  them,  and  so  have  new  life,  whilst  he  who 
does  not  know  that  the  Lord  is  the  Saviour  of  the  human 
race,  cannot  have  faith  in  Him,  love  Him,  and  thus  do  good, 
for  the  sake  of  Him.  He  who  does  not  know  that  all  good 
is  from  Him,  cannot  think  that  his  own  salvation  is  from  Him, 
still  less  can  he  will  it  to  be  so,  thus  he  cannot  live  from 
Him.  He  who  does  not  know  that  there  is  a  hell  and  that 
there  is  a  heaven,  nor  that  there  is  eternal  life,  cannot  even 
think  about  the  life  of  heaven,  nor  apply  himself  to  receive 
it,  and  so  in  other  cases. 

179.  Every  one  has  an  internal  man  and  an  external  man; 


AND  ITS  HEAVENLY  DOCTRINE. 


49 


the  internal  is  what  is  called  the  spiritual  man,  and  the  ex- 
ternal is  what  is  called  the  natural  man,  and  each  is  to  be 
regenerated,  that  the  man  may  be  regenerated.  With  the 
man  who  is  not  regenerated,  the  external  or  natural  man 
rules,  and  the  internal  serves ;  but  with  the  man  who  is  re- 
generated, the  internal  or  spiritual  man  rules,  and  the  ex- 
ternal serves.  Whence  it  is  manifest  that  the  order  of  life 
is  inverted  with  man  from  his  birth,  namely,  that  that  prin- 
ciple serves  which  ought  to  rule,  and  that  that  principle  rules 
which  ought  to  serve.  In  order  that  man  may  be  saved,  this 
order  must  be  inverted ;  and  this  inversion  can  by  no  means 
exist,  but  by  regeneration  from  the  Lord. 

180.  What  it  is  for  the  internal  man  to  rule  and  the  ex- 
ternal to  serve,  and  vice  versa,  may  be  illustrated  thus : — If 
a  man  places  all  his  good  in  voluptuousness,  in  gain,  and  in 
pride,  and  has  delight  in  hatred  and  revenge,  and  inwardly 
in  himself  seeks  for  reasons  which  confirm  such  evils,  then 
the  external  man  rules  and  the  internal  serves.  But  when  a 
man  perceives  good  and  delight  in  thinking  and  willing  well, 
sincerely,  and  justly,  and  in  outwardly  speaking  and  doing 
in  like  manner,  then  the  internal  man  rules  and  the  exter- 
nal serves. 

181.  The  internal  man  is  first  regenerated  by  the  Lord, 
and  afterwards  the  external,  and  the  latter  by  means  of  the 
former.  For  the  internal  man  is  regenerated  by  thinking 
those  things  which  are  of  faith  and  charity,  but  the  external 
by  a  life  according  to  them.  This  is  understood  by  the 
words  of  the  Lord,  "  Unless  any  one  be  begotten  of  water 
and  the  spirit,  he  cannot  enter  into  the  kingdom  of  God," 
John  iii.  o.  Water,  in  the  spiritual  sense,  is  the  truth  of 
faith,  and  the  spirit  is  a  life  according  to  it. 

182.  The  man  who  is  regenerated,  is,  as  to  his  internal 
man,  in  heaven,  and  is  an  angel  there  with  the  angels, 
amongst  whom  he  also  comes  after  death ;  he  is  then  able  to 
live  the  life  of  heaven,  to  love  the  Lord,  to  love  his  neigh- 
bour, to  understand  truth,  to  relish  good,  and  to  perceive 
the  blessedness  thence  derived- 


OF  TEMPTATION. 

187.  They  alone  who  are  regenerated  undergo  spiritual 
temptations ;  for  spiritual  temptations  are  pains  of  the  mind, 
5 


50 


OF  THE   NEW  JERUSALEM, 


induced  by  evil  spirits,  with  those  who  are  in  goods  and 
truths.  Whilst  these  spirits  excite  the  evils  which  are  with 
such  persons,  there  arises  an  anxiety  which  is  that  of  tempt- 
ation ;  man  knows  not  whence  it  comes,  because  he  is  un- 
acquainted with  this  its  origin. 

188.  For  there  are  evil  spirits  and  good  spirits  attendant 
on  every  man  ;  the  evil  spirits  are  in  his  evils,  and  the  good 
spirits  are  in  his  goods.  When  the  evil  spirits  approach,  they 
draw  forth  his  evils,  and  the  good  spirits,  on  the  contrary, 
draw  forth  his  goods,  whence  collision  and  combat  take 
place,  from  which  the  man  perceives  an  interior  anxiety, 
which  is  temptation.  Hence  it  is  plain  that  temptations  are 
not  from  heaven,  but  are  induced  by  hell,  which  is  also  ac- 
cording to  the  faith  of  the  church,  which  teaches  that  God 
tempts  no  one. 

189.  Interior  anxieties  also  take  place  with  those  who  are 
not  in  goods  and  truths,  but  these  are  natural  anxieties,  not 
spiritual  ones;  they  are  distinguished  by  this,  that  natural 
anxieties  have  worldly  things  for  their  objects,  but  spiritual 
anxieties  have  heavenly  things  for  their  objects. 

190.  In  temptations,  the  dominion  of  good  over  evil,  or 
of  evil  over  good,  is  what  is  contended  for.  The  evil  which 
desires  to  have  the  dominion,  is  in  the  natural  or  external 
man,  and  the  good  is  in  the  spiritual  or  internal ;  if  evil 
conquers,  then  the  natural  man  has  dominion,  but  if  good 
conquers,  then  the  spiritual  man  has  dominion. 

191.  Those  combats  are  fought  by  means  of  the  truths  of 
faith,  which  are  from  the  Word.  It  is  from  these  that  man 
must  fight  against  evils  and  falses ;  for  if  he  combats  from 
any  other  principles  than  these,  he  does  not  conquer,  because 
the  Lord  is  not  in  any  other  principles.  Forasmuch  as  the 
combat  is  fought  by  means  of  the  truths  of  faith,  therefore 
man  is  not  admitted  into  that  combat  before  he  is  in  the 
knowledges  of  good  and  truth,  and  has  thence  obtained  some 
spiritual  life ;  wherefore  those  combats  do  not  take  place 
with  man  until  he  has  arrived  at  years  of  maturity. 

192.  If  man  falls  in  temptation,  his  state  after  it  becomes 
worse  than  his  state  before  it,  inasmuch  as  evil  has  thereby 
acquired  power  over  good,  and  the  false  over  truth. 

193.  Inasmuch  as  at  this  day  faith  is  rare  because  there 
is  no  charity,  the  church  being  at  its  end,  therefore  few  a. 
this  day  are  admitted  into  any  spiritual  temptations ;  hence 
it  is  that  it  is  scarcely  known  what  they  are,  and  to  what 
end  they  conduce. 


AND  ITS  HEAVENLY  DOCTRINE. 


•51 


194.  Temptations  conduce  to  acquire  for  good,  dominion 
over  evil,  and  for  the  truth,  dominion  over  the  false ;  also 
to  confirm  truths,  and  to  conjoin  them  to  goods,  and  at  the 
same  time  to  disperse  evils  and  the  falses  thence  derived. 
They  conduce  likewise  to  open  the  internal  spiritual  man, 
and  to  suhject  the  natural  thereto,  as  also  to  break  the  loves 
of  self  and  the  world,  and  to  subdue  the  concupiscences 
which  proceed  from  them.  When  these  things  are  effected, 
man  acquires  illustration  and  perception  respecting  what 
truth  and  good  are,  and  what  the  false  and  evil  are ;  whence 
man  obtains  intelligence  and  wisdom,  which  afterwards  con- 
tinually increase. 

195.  The  Lord  alone  combats  for  man  in  temptations ;  if 
man  does  not  believe  that  the  Lord  alone  combats  and  con- 
quers for  him,  he  then  only  undergoes  an  external  tempta- 
tion, which  does  not  conduce  to  his  salvation.* 


OF  BAPTISM. 

202.  Baptism  was  instituted  for  a  sign  that  the  man  be- 
longs to  the  church,  and  for  a  memorial  that  he  is  to  be  re- 
generated; for  the  washing  of  baptism  signifies  nothing  else 
than  spiritual  washing,  which  is  regeneration. 

203.  All  regeneration  is  effected  by  the  Lord,  by  means 
of  the  truths  of  faith  and  of  a  life  according  to  them  ;  there- 
fore baptism  testifies  that  the  man  is  of  the  church,  and  that 


*  When  the  truths  of  faith  which  a  man  believes  in  his  heart,  and  according  to 
which  he  loves  to  live,  are  assaulted  inwardly  in  him,  it  is  called  a  spiritual  tempt- 
ation, especially  w  hen  the  good  of  lov  e  is  assaulted,  in  which  he  places  his  spir- 
itual life.  Those  assaults  take  place  in  various  ways,  as  by  an  influx  of  scandals 
into  the  thoughts  and  also  into  the  will  against  goods  and  trulhs,  also  by  a  con- 
tinual drawing  forth  and  bringing  to  remembrance  of  the  evils  which  a  man  has 
committed,  and  of  the  falscs  which  he  has  thought,  thus  by  an  inundation  of  such 
things;  and  at  the  same  time  by  an  apparent  shutting  up  of  the  interiors  of  his 
mind,  and  consequently  of  his  communication  with  heaven,  whereby  the  capacity 
of  thinking  from  his  own  faith,  and  of  willing  from  his  own  love,  is  intercepted. 
These  things  are  effected  by  the  evil  spirits  that  are  with  man;  and  when  they 
take  place,  they  assume  the  appearance  of  interior  anxieties  and  pains  of  con- 
science; lor  such  things  affect  and  torment  the  man's  spiritual  life,  the  man  be- 
lieving that  they  do  not  proceed  from  evil  spirits,  but  from  himself  in  his  interiors. 
The  reason  that  man  does  not  know  that  they  proceed  from  evil  spirits,  is  because 
he  does  not  know  that  spirits  are  present  with  him,  evil  spirits  in  his  evils,  and 
good  spirits  in  his  goods,  and  that  they  reside  in  his  thoughts  and  affections. 
These  temptations  are  most  grievous  when  they  are  conjoined  with  pains  inflicted 
on  the  body,  and  more  so  if  those  pains  last  a  long  time,  and  increase,  though  the 
Divine  Mercy  is  implored,  and  still  there  is  no  liberation  ;  hence  results  despera- 
tion, w  hich  is  the  end. 


53 


OF  THE   NEW  JERUSALEM) 


he  is  capable  of  being  regenerated ;  for  in  the  church,  the 
Lord,  who  regenerates,  is  acknowledged,  and  therein  is  the 
Word,  which  contains  the  truths  of  faith,  by  means  of  which 
regeneration  is  effected. 

204.  This  the  Lord  teaches  in  John,  "  Except  a  man  be 
begotten  of  water  and  the  spirit,  he  cannot  enter  into  the 
kingdom  of  God,"  iii.  5;  water,  in  the  spiritual  sense,  is  the 
truth  of  faith  from  the  Word;  the  spirit  is  a  life  according 
to  it,  and  to  be  begotten  is  to  be  regenerated  thereby. 

205.  Forasmuch  as  every  one  who  is  regenerated  also  un- 
dergoes temptations,  which  are  spiritual  combats  against 
evils  and  falses,  therefore  by  the  waters  of  baptism  those 
temptations  are  also  signified. 

206.  Since  baptism  is  for  a  sign  and  for  a  memorial  of 
those  things,  therefore  a  man  may  be  baptized  when  an  infant, 
and  if  he  be  not  baptized  then,  he  may  be  baptized  when  he 
is  an  adult. 

207.  Let  it  be  known  therefore  to  those  who  are  baptized, 
that  baptism  itself  gives  neither  faith  nor  salvation,  but  that 
it  testifies  that  they  will  receive  faith,  and  that  they  will  be 
saved,  if  they  are  regenerated. 

208.  Hence  it  may  appear  what  is  understood  by  the 
Lord's  words  in  Mark,  "  He  who  shall  believe  and  be  bap- 
tized shall  be  saved,  but  he  who  shall  not  believe  shall  be 
condemned,"  xvi.  16 ;  he  who  shall  believe  is  he  who  ac- 
knowledges the  Lord,  and  receives  divine  truths  from  Him 
by  means  of  the  Word  ;  he  who  shall  be  baptized  is  he  who 
by  means  of  those  truths  is  regenerated  by  the  Lord. 


OF  THE  HOLY  SUPPER. 

210.  The  Holy  Supper  was  instituted  by  the  Lord,  that 
by  means  thereof  there  may  be  a  conjunction  of  the  church 
with  heaven,  thus  with  the  Lord ;  it  is  therefore  the  most 
holy  thing  of  worship. 

211.  But  in  what  manner  conjunction  is  effected  by  it  is 
not  apprehended  by  those  who  do  not  know  any  thing  con- 
cerning the  internal  or  spiritual  sense  of  the  Word,  for  they 
do  not  think  beyond  the  external  sense,  which  is  the  sense 
of  the  letter.  From  the  internal  or  spiritual  sense  of  the 
Word  it  is  known  what  is  signified  by  body  and  blood,  and 
what  by  bread  and  wine,  also  what  is  signified  by  eating. 


AND  ITS  HEAVENLY  DOCTRINE. 


53 


212.  In  that  sense,  the  body  or  flesh  of  the  Lord  is  the 
good  of  love,  as  is  the  bread  likewise ;  and  the  blood  of  the 
Lord  is  the  good  of  faith,  as  is  the  wine  likewise  ;  and  eating 
is  appropriation  and  conjunction.  The  angels,  who  are  at- 
tendant on  man  when  he  receives  the  sacrament  of  the  sup- 
per, understand  those  things  in  no  other  manner ;  for  they 
perceive  all  things  spiritually.  Hence  it  is  that  a  holy  prin- 
ciple of  love  and  a  holy  principle  of  faith  then  flows  in  with 
man  from  the  angels,  thus  through  heaven  from  the  Lord; 
hence  there  is  conjunction. 

213.  From  these  considerations  it  is  evident,  that  when 
man  takes  the  bread,  which  is  the  body,  he  is  conjoined  to 
the  Lord  by  means  of  the  good  of  love  to  Him  from  Him  ; 
and  when  he  takes  the  wine,  which  is  the  blood,  he  is  con- 
joined to  the  Lord  by  means  of  the  good  of  faith  in  Him 
from  Him.  But  it  is  to  be  noted,  that  conjunction  with  the 
Lord  by  means  of  the  sacrament  of  the  supper  is  effected 
solely  with  those  who  are  in  the  good  of  love  to,  and  faith 
in,  the  Lord  from  the  Lord;  with  these  tbere  is  conjunction 
by  means  of  the  holy  supper ;  with  others  there  is  presence, 
but  not  conjunction. 

214.  Besides,  the  holy  supper  includes  and  comprehends 
all  the  divine  worship  instituted  in  the  Israelitish  church ; 
for  the  burnt-offerings  and  sacrifices,  in  which  the  worship 
of  that  church  principally  consisted,  w  ere  called,  in  a  single 
word,  bread  ;  hence  also  the  holy  supper  is  its  completion.* 


*  That  the  burnt-olVerings  and  sacrifices,  which  consisted  of  lambs,  she-goats, 
sheep,  kids,  he-goals,  heifers,  and  bullocks  were  in  one  word  called  Bread,  is 
evident  from  the  following  passages  :  ■•  And  the  priest  shall  burn  it  upon  the  altar; 
IT  IS  THE  BREAD  OF  THE  OFFERING  MADE  BY  FIRE  UNTO  THE  LORD,  Lev. 

iii.  It,  16.  The  sons  of  Aaron  shall  be  holy  unto  their  God,  neither  shall  they 
profane  the  name  of  their  God,  for  the  offerings  of  Jehovah  made  by  fire,  the 
BREAD  OF  THEIR  God,  they  do  offer.  Thou  shah  sanctity  him  therefore,  for  he 
otVcrcth  the  bread  of  thy  God.  A  man  of  the  seed  of  Aaron,  in  whom  there 
shall  be  a  blemish,  let  him  not  approach  to  oiler  the  Bread  of  his  God,"  Lev. 
xxi.  6,  8,  17,  21.  "  Command  the  children  of  Israel  and  say  unto  them,  My  offer- 
ings. MY  bread,  for  the  sacrifices  made  by  fire  lor  an  odour  of  rest,  ye  shall  ob- 
serve, that  ye  offer  it  unto  me  in  its  stated*  time,  Num.  xxviii.  2.  He  who  shall 
have  touched  an  unclean  thing  shall  not  eat  of  the  sanctified  things,  but  shall  wash 
his  flesh  iu  water,  and  shall  afterwards  cat  of  the  sanctified  things,  because  it  is 
his  bread,''  Lev.  xxii.  6,  7.  "  Who  ofier  upon  my  altar  polluted  bread." 
Walach.  i.  7. 

l-'iom  what  has  been  observed,  it  may  be  seen  what  is  understood  by  bread  in 
John,  "  Jesus  said.  Verily,  verily  I  say  unto  you,  Moses  gave  them  not  that  BREAD 
from  heaven,  but  my  Father  givelh  you  the  true  bread  from  heaven; 
(br  the  bread  of  God  is  He  who  came  down  from  heaven,  and  givelh  life  un- 
to the  world.  They  said,  Lord,  evermore  give  us  this  bread;  Jesus  said  unto 
them,  I  am  the  bread  of  life  j  he  that  cometh  to  Me  shall  never  hunger,  and 
he  that  believeth  on  Me  shall  never  thirst.  He  that  believed)  on  Me  hath  eternal 
life;  I  am  the  bread  of  life.   This  is  the  bread  which  cometh  down 


54 


OF  THE  NEW  JERUSALEM, 


OF  THE  RESURRECTION. 

223.  Man  is  so  created,  that  as  to  his  internal  he  cannot 
die,  for  he  is  capable  of  believing  in  God,  and  also  of  loving 
God,  and  thus  of  being  conjoined  to  God  by  faith  and  love ; 
and  to  be  conjoined  to  God  is  to  live  to  eternity. 

224.  This  internal  is  with  every  man  who  is  born ;  his  ex- 
ternal is  that  by  means  of  which  he  brings  into  effect  the 
things  which  are  of  faith  and  love.  The  internal  is  what  is 
called  the  spirit,  and  the  external  is  what  is  called  the  body. 
The  external,  which  is  called  the  body,  is  accommodated  to 
uses  in  the  natural  world ;  this  is  rejected  when  man  dies  ; 
but  the  internal,  which  is  called  the  spirit,  is  accommodated 
to  uses  in  the  spiritual  world ;  this  does  not  die.  This  in- 
ternal is  then  a  good  spirit  and  an  angel,  if  the  man  had  been 
good  when  in  the  world,  but  an  evil  spirit,  if  the  man  had 
been  evil  when  in  the  world. 


from  heaven,  that  he  who  eats  of  it  shall  not  die  ;  I  am  the  living  bread, 
which  comelh  down  from  heaven  ;  if  any  one  shall  eat  of  this  bread,  he  shall 
live  to  eternity,"  vi.  31  to  35,  and  47  to*51.  From  whence,  and  from  what  has 
been  said  akivc  il  appears,  that  bread  is  all  the  good  which  proceeds  from  the 
Lord,  for  the  Lord  Himself  is  in  his  own  rood,  and  thus  that  bread  and  wine  in 
the  holy  supper  are  all  worship  of  the  Lord  from  the  good  of  love  and  faith. 

222.  To  the  above  shall  be  added  some  particulars  from  the  Arcana  Cceles- 
tia,  n.  9127.  He  who  knows  nothing  of  the  internal  or  spiritual  sense  of  the 
Word,  knows  no  other  than  that  flesh  and  blood  arc  understood  by  flesh  and  blood 
when  they  arc  mentioned  in  the  Won).  But  the  internal  sense  docs  not  treat  of 
the  life  ot  the  body,  but  of  the  life  of  the  soul  of  man,  that  is,  of  his  spiritual  life, 
■which  he  is  to  live  to  eternity.  This  life  is  described  in  the  Word,  in  its  literal 
sense,  by  such  things  as  appertain  to  the  life  of  the  body,  that  is  to  say,  by  flesh 
and  blond  ;  and  forasmuch  as  the  spiritual  life  of  man  subsists  by  means  of  the 
good  of  love  and  (he  truth  of  faith,  therefore  the  good  of  love  is  understood  by 
flesh,  and  the  truth  of  faith  by  blood,  in  the  internal  sense  of  the  Word.  These 
are  what  are  understood  by  ilesh  and  blood  in  heaven,  and  also  by  bread  and 
wine,  for  by  bread  altogether  the  same  is  understood  there  as  by  'flesh,  and  by 
wine  altogether  the  same  as  by  blood.  Hut  they  who  are  not  spiritual  men  do 
not  apprehend  this  ;  let  such  abide  therefore  in  their  own  faith,  only  let  them  be- 
lieve tnat  in  the  holy  supper,  and  in  the  Word,  there  is  a  holy  principle,  because 
they  are  from  the  Lord  ;  they  may  not  know  where  that  holy  principle  resides, 
but  let  them  who  are  endowed  with  an  interior  perception  consider  whether  flesh 
is  understood  by  flesh,  and  blood  by  blood,  in  the  following  passages.  In  the 
Revelation,"  I  saw  an  angel  standing  in  the  sun,  and  he  cried  with  a  great  voice, 
saving  unto  all  the  birds  that  fly  in  the  midst  of  the  heaven,  Gather  yourselves  to- 
gether to  the  supper  of  the  great  God,  that  ye  may  eat  the  flesh  of  kings  and  the 
flesh  of  captains  of  thousands,  and  the  flesh  of  the 'mighty,  and  the  flesh  of  horses 
and  of  them  that  sit  on  them,  and  the  flesh  of  all  freemen  and  servants,  both  small 
and  great,"  xix.  17,  18  ;  who  can  ever  understand  these  words  unless  he  knows 
what  is  signified  by  flesh  in  the  internal  sense,  what  by  kings,  by  captains,  bythe 
mighty,  by  horses," by  them  that  sit  on  them,  by  freemen  and  servants.  And  in 
Ezeki'el,  "  Thus  sail li  the  Lord  Jehovah,  Say  to  every  bird  of  heaven,  and  to  ev- 
ery beast  of  the  field.  He  gathered  together  and  come  ;  gather  yourselves  from 
around  upon  My  sacrifice  that  1  sacrifice  lor  you,  a  great  sacrifice  upon  the  moun- 


AND  ITS  HEAVENLY  DOCTRINE. 


55 


225.  The  spirit  of  man,  after  the  death  of  the  body,  ap- 
pears in  the  spiritual  world  in  a  human  form,  altogether  as 
in  the  world;  he  enjoys  also  the  faculty  of  seeing,  of  hearing, 
of  speaking,  of  feeling,  as  in  the  world ;  and  he  is  endowed 
with  every  faculty  of  thinking,  of  willing,  and  of  acting  as  in 
the  world.  In  a  word,  he  is  a  man  as  to  all  things  and  eve- 
ry particular,  except  that  he  is  not  encompassed  with  that 
gross  body  which  he  had  in  the  world ;  he  leaves  that  when 
he  dies,  nor  does  he  ever  re-assume  it. 

22G.  This  continuation  of  life  is  what  is  understood  by 
the  resurrection.  The  reason  why  men  believe  that  they 
are  not  to  rise  again  before  the  last  judgment,  when  also  ev- 
ery visible  object  of  the  world  is  to  perish,  is  because  they 
have  not  understood  the  Word ;  and  because  sensual  men 
place  their  life  in  the  body,  and  believe  that  unless  this  were 
to  live  again,  it  would  be  all  over  with  the  man. 

227.  The  life  of  man  after  death  is  the  life  of  his  love  and 
the  life  of  his  faith,  hence  such  as  his  love  and  such  as  his 
faith  had  been,  when  he  lived  in  the  world,  such  his  life  re- 
tains of  Israel,  that  ye  may  eat  flesh  and  drink  blood ;  ye  shall  eat  the  flesh  of  the 
mighty,  and  drink  the  blood  of  the  princes  of  the  earth,  and  ye  shall  eat  fat  to 
satiety,  and  drink  blood  even  to  drunkenness,  of  My  sacrifice  «hich  I  will  sacri- 
fice lor  you;  ye  shall  be  satiated  upon  My  table,  with  horse,  and  with  chariot, 
with  the  mighty  man,  and  with  every  man  of  war;  so  will  I  give  My  glory 
among  the  nations,"  xxxix.  17, 18,  1<>.  -0,21.  In  this  passage  the  subject  treated 
of  is  concerning  the  calling  together  of  all  to  the  kingdom  of  the  Lord,  and  in  par- 
ticular concerning  the  establishment  of  the  church  with  the  Gentiles,  and  by  eat- 
ing fledi  and  drinking  blood  is  signified  lo  appropriate  Divine  Good  and  Divine 
Truth  to  themselves,  thus  the  holy  principle  which  proceeds  from  the  Lord's  Di- 
vine Human.  Who  cannot  see,  that  flesh  is  not  liere  understood  by  flesh,  nor 
blood  by  blood,  as  when  it  is  said,  that  they  should  eat  the  flesh  of  tlie  mighty, 
and  drink  the  blood  of  the  princes  of  the  earth,  and  that  they  should  drink  blood 
even  to  drunkenness  ;  also  that  they  should  be  satiated  with  horse,  with  chariot, 
with  the  mighty  man,  and  with  every  man  of  war  ?  What  is  signified  by  the 
birds  of  heaven  and  the  beasts  of  the  field,  in  the  spiritual  sense,  may  be  seen  in 
the  Treatise  on  Heaven  and  Hell,  n.  110,  and  in  the  notes  thereiu.  Let  it  now 
be  considered  w  hat  the  Lord  said  concerning  His  flesh  and  His  blood  in  John, 
"  The  bread  which  I  will  give  is  My  flesh  ;  Verily,  verily,  I  say  unto  you,  Except 
ve  shall  eat  the  flesh  of  the  Son  of  Man.  and  shall  drink  His  blood,  ve  will  have  no 
life  in  you;  whoso  ealeth  My  flesh  and  drinketh  My  blood,  hath  eternal  life,  and 

1  will  raise  him  up  at  the  last  day;  for  My  flesh  is*  truly  meat,  and  My  blood  is 
truly  drink  ;  he  that  eateth  My  flesh  and  drinketh  My  blood,  abideth  in  "Me  and  I 
in  him  ;  this  is  the  bread  which  cometh  down  from  heaven,"  vi.  50  to  58.  That 
the  flesh  of  the  Lord  is  Divine  Good,  and  His  blood  Divine  Truth,  each  from 
Him,  is  evident  from  this  circumstance,  that  these  principles  are  what  nourish  the 
spiritual  life  of  man  ;  hence  it  is  said.  My  flesh  is  truly  meat,  and  My  blood  is  tru- 
ly drink;  and  inasmuch  as  man  is  conjoined  to  the  Lord  liy  means  of  Divine 
Good  and  Truth,  it  is  therefore  also  said,  "  He  that  eats  My  flesh  and  drinks  My 
blood  shall  have  eternal  life,  and  he  abideth  in  Me,  and  T.  in  him;"  and  in  the 
former  part  of  the  same  chapter,  "  Labour  not  for  the  meat  which  perisheth,  but 
for  that  meat  which  abideth  to  eternal  life,"  ver.  27.  That  to  abide  in  the  Lord 
is  to  be  principled  in  love  to  Him,  the  Lord  Himself  teaches  in  Jolin.  chap.  xv. 

2  to  12. 


56 


OF  THE   NEW  JERUSALEM, 


mains  to  eternity.  It  is  the  life  of  hell  with  those  who  have 
loved  themselves  and  the  world  above  all  things,  and  the 
life  of  heaven  with  those  who  have  loved  God  above  all 
things  and  their  neighbours  as  themselves.  The  latter  are 
they  that  have  faith,  but  the  former  are  they  that  have  not 
faith.  The  life  of  heaven  is  what  is  called  eternal  life,  and 
the  life  of  hell  is  what  is  called  spiritual  death. 

228.  That  man  lives  after  death,  the  Word  teaches,  as 
that  God  is  not  the  God  of  the  dead,  but  of  the  living,  Matt, 
xxii.  31  ;  that  Lazarus  after  death  was  taken  up  into  heaven, 
but  the  rich  man  cast  into  hell,  Luke  xvi.  22,  23,  and  the 
following  verses ;  that  Abraham,  Isaac,  and  Jacob  are  there, 
Matt.  viii.  11 ;  chap.  xxii.  31,  32;  Luke  xx.  37,  38;  that  Je- 
sus said  to  the  thief,  To-day  shalt  thou  be  with  me  in  Para- 
dise, Luke  xxiii.  43. 


OF  HEAVEN  AND  HELL. 

230.  There  are  two  things  which  constitute  the  life  of 
man's  spirit,  love  and  faith ;  love  constituting  the  life  of  his 
will,  and  faith  the  life  of  his  understanding.  The  love  of 
good,  and  the  faith  of  truth  thence  derived,  constitute  the 
life  of  heaven;  and  the  love  of  evil,  and  the  faith  of  what  is 
false  thence  derived,  constitute  the  life  of  hell. 

231.  Love  to  the  Lord  and  love  towards  the  neighbour 
constitute  heaven,  and  so  does  faith,  so  far  as  it  has  life  from 
those  loves ;  and  forasmuch  as  each  of  those  loves  and  the 
faith  thence  derived  is  from  the  Lord,  it  is  evident  from 
hence  that  the  Lord  constitutes  heaven. 

232.  Heaven  is  with  every  one  according  to  his  reception 
of  love  and  faith  from  the  Lord ;  and  they  who  receive 
heaven  from  the  Lord  whilst  they  live  in  the  world,  come 
into  heaven  after  death. 

233.  They  who  receive  heaven  from  the  Lord  are  they 
who  have  heaven  in  themselves ;  for  heaven  is  in  man,  as 
the  Lord  also  teaches  :  "  They  shall  not  say,  The  kingdom  of 
God,  lo  it  is  here !  or  lo  there !  for  behold  the  kingdom  of 
God  is  in  you,"  Luke  xvii.  21. 

234.  Heaven  with  man  resides  in  his  internal,  thus  in 
willing  and  thinking  from  love  and  faith,  and  thence  in  his 
external,  which  consists  in  acting  and  speaking  from  love 
and  faith.    But  it  does  not  reside  in  the  external  without 


AND  ITS  HEAVENLY  DOCTRINE. 


.57 


being  in  the  internal ;  for  all  hypocrites  are  capable  of  act- 
ing and  speaking  well,  but  not  of  willing  well  and  thinking 
well. 

235.  "When  man  comes  into  the  other  life,  which  takes 
place  immediately  after  death,  it  is  then  manifest  whether 
heaven  is  in  him,  but  not  whilst  he  lives  in  the  world.  For 
in  the  world  the  external  appears,  and  not  the  internal ;  but 
in  the  other  life  the  internal  is  made  manifest,  because  man 
then  lives  as  to  his  spirit. 

236.  Eternal  happiness,  which  is  also  called  heavenly  joy, 
is  imparted  to  those  who  are  in  love  and  faith  to  the  Lord, 
from  the  Lord ;  that  love  and  that  faith  have  in  them  that 
joy,  into  which  the  man  who  has  heaven  in  himself  comes 
after  death ;  in  the  mean  time  it  lies  stored  up  in  his  inter- 
nal. In  the  heavens  there  is  a  communion  of  all  goods ;  the 
peace,  the  intelligence,  the  wisdom,  and  the  happiness  of  all, 
are  communicated  to  every  one  therein,  yet  to  every  one  ac- 
cording to  his  reception  of  love  and  faith  from  the  Lord. 
Hence  it  appears  how  great  peace,  intelligence,  wisdom  and 
happiness  are  in  heaven. 

237.  As  love  to  the  Lord,  and  love  towards  our  neighbour, 
constitute  the  life  of  heaven  with  man,  so  the  love  of  self  and 
the  love  of  the  world,  when  they  reign,  constitute  the  life  of 
hell  with  him,  for  these  latter  loves  are  opposite  to  the  for- 
mer. Wherefore  they  with  whom  the  loves  of  self  and  of 
the  world  reign,  are  incapable  of  receiving  any  thing  from 
heaven  ;  but  the  things  which  they  receive  are  from  hell ;  for 
whatever  a  man  loves,  and  whatever  he  believes,  is  either 
from  heaven  or  from  hell. 

238.  They  with  whom  the  loves  of  self  and  of  the  world 
reign,  do  not  know  what  heaven  and  the  happiness  of  heaven 
are  ;  and  it  appears  incredible  to  them  that  happiness  should 
be  given  in  any  other  loves  than  in  those,  when  yet  the  hap- 
piness of  heaven  only  enters,  so  far  as  those  loves,  as  ends, 
are  removed.  The  happiness  which  succeeds  on  their  re- 
moval is  so  great,  that  it  exceeds  all  human  comprehension. 

239.  The  life  of  man  cannot  be  changed  after  death,  but 
remains  then  such  as  it  had  been  in  the  world  ;  for  the  whole 
spirit  of  man  is  such  as  his  love  is,  and  infernal  love  cannot 
be  transcribed  into  heavenly  love,  because  they  are  opposite  : 
this  is  understood  by  the  words  of  Abraham  to  the  rich  man 
in  hell  :  "  There  is  a  great  gulf  between  us  and  you,  so 
that  they  who  would  pass  to  you  cannot,  neither  can  they 
pass  from  thence  to  us."  Luke  xvi.  2(i.    Hence  it  is  plain, 


53 


OF  THE   NEW  JERUSALEM, 


that  they  who  come  into  hell  remain  there  to  eternity,  and 
that  they  who  come  into  heaven  remain  there  to  eternity. 


OF  THE  CHURCH. 

241.  That  which  constitutes  heaven  with  man,  also  con- 
stitutes the  church ;  for  as  love  and  faith  constitute  heaven, 
so  also  love  and  faith  constitute  the  church.  Hence,  from 
what  has  been  said  before  concerning  heaven,  it  is  evident 
what  the  church  is. 

242.  Where  the  Lord  is  acknowledged,  and  where  the 
Word  is,  the  church  is  said  to  be ;  for  the  essentials  of  the 
church  are  love  to,  and  faith  in,  the  Lord  from  the  Lord; 
and  the  Word  teaches  how  man  is  to  live,  in  order  that  he 
may  receive  love  and  faith  from  the  Lord. 

243.  In  order  that  there  may  be  a  church,  there  must  be 
doctrine  from  the  Word,  since  without  doctrine  the  Word 
is  not  understood.  But  doctrine  alone  does  not  constitute 
the  church  with  man,  but  a  life  according  to  it ;  whence  it 
follows  that  faith  alone  does  not  constitute  the  church,  but 
the  life  of  faith,  which  is  charity.  Genuine  doctrine  .is  the 
doctrine  of  charity  and  of  faith  together,  and  not  the  doc- 
trine of  faith  without  that  of  charity ;  for  the  doctrine  of 
charity  and  of  faith  together,  is  the  doctrine  of  life,  but  not 
the  doctrine  of  faith  without  the  doctrine  of  charity. 

244.  They  who  are  without  the  church,  and  still  acknowl- 
edge one  God,  and  live  according  to  their  religious  princi- 
ples in  a  certain  charity  towards  their  neighbour,  are  in  com- 
munion with  those  who  are  of  the  church,  for  no  one,  who 
believes  in  God  and  lives  well,  is  damned.  Hence  it  is  evi- 
dent that  the  church  of  the  Lord  is  every  where  in  the  uni- 
versal globe,  although  it  is  specifically  where  the  Lord  is 
acknowledged,  and  where  there  is  the  Word. 

245.  Every  one  with  whom  the  church  is,  is  saved,  but 
every  one  with  whom  the  church  is  not,  is  condemned. 


OF  THE  SACRED  SCRIPTURE,  OR  THE  WORD. 


249.  Without  a  revelation  from  the  Divine,  man  cannot 
know  any  thing  concerning  eternal  life,  nor  even  any  thing 


AND  ITS  HEAVENLY  DOCTRINE. 


59 


concerning  God,  and  still  less  any  thing  concerning  love 
to,  and  faith  in  Him ;  for  man  is  born  into  mere  igno- 
rance, and  must  therefore  learn  every  thing  from  worldly 
things,  from  which  he  must  form  his  understanding.  He  is 
also  born  hereditarily  into  every  evil  which  proceeds  from 
the  love  of  self  and  of  the  world;  the  delights  from  thence 
prevail  continually,  and  suggest  such  things  as  are  diametri- 
cally contrary  to  the  Divine.  Hence  it  is  that  man  knows 
nothing  concerning  eternal  life ;  wherefore  there  must  neces- 
sarily be  a  revelation  to  communicate  such  knowledge. 

250.  That  the  evils  of  the  love  of  self  and  of  the  world  in- 
duce such  ignorance  concerning  the  things  which  are  of 
eternal  life,  appears  manifestly  from  those  within  the  church, 
who,  although  they  know  from  revelation  that  there  is  a  God, 
that  there  is  a  heaven  and  a  hell,  that  there  is  eternal  life, 
and  that  that  life  is  to  be  acquired  by  means  of  the  good  of 
love  and  faith,  still  lapse  into  denial  concerning  those  sub- 
jects, as  well  the  learned  as  the  unlearned.  Hence  it  is  fur- 
ther evident  how  great  ignorance  would  prevail,  if  there  were 
no  revelation. 

251.  Since  therefore  man  lives  after  death,  and  then  lives 
to  eternity,  and  a  life  awaits  him  according  to  his  love  and 
faith,  it  follows  that  the  Divine,  out  of  love  towards  the  hu- 
man race,  has  revealed  such  things  as  may  lead  to  that  life, 
and  conduce  to  man's  salvation.  What  the  Divine  has  re- 
vealed, is  with  us  the  Word. 

252.  The  Word,  forasmuch  as  it  is  a  revelation  from  the 
Divine,  is  divine  in  all  and  every  particular  part ;  for  what  is 
from  the  Divine  cannot  be  otherwise.  What  is  from  the 
Divine  descends  through  the  heavens  even  to  man ;  where- 
fore in  the  heavens  it  is  accommodated  to  the  wisdom  of  the 
angels  who  are  there,  and  on  earth  it  is  accommodated  to 
the  apprehension  of  the  men  who  are  there.  Wherefore  in 
the  Word  there  is  an  internal  sense,  which  is  spiritual,  for 
the  angels,  and  an  external  sense,  which  is  natural,  for  men ; 
hence  it  is  that  the  conjunction  of  heaven  with  man,  is  ef- 
fected by  means  of  the  Word. 

253.  No  others  understand  the  genuine  sense  of  the  Word 
but  they  who  are  enlightened. ;  and  they  only  are  enlightened 
who  are  in  love  to,  and  faith  in,  the  Lord  ;  for  their  interiors 
are  elevated  by  the  Lord  into  the  light  of  heaven. 

254.  The  Word  in  the  letter  cannot  be  understood,  but  by 
means  of  doctrine  drawn  from  the  Word  by  one  who  is  en- 
lightened ;  for  the  literal  sense  thereof  is  accommodated  to 


00 


OF  THE   NEW  JERUSALEM, 


the  apprehension  even  of  simple  men,  wherefore  doctrine 
drawn  from  the  Word  must  serve  them  for  a  lamp.* 


OF  PROVIDENCE. 

267.  The  government  of  the  Lord  in  the  heavens  and  in 
the  earths  is  called  Providence ;  and  forasmuch  as  all  the 
good  of  love  and  all  the  truth  of  faith,  which  give  salvation, 
are  from  Him,  and  nothing  at  all  of  them  from  man,  it  is  ev- 
ident that  the  Divine  Providence  of  the  Lord  is  in  all  and 
singular  the  things  which  conduce  to  the  salvation  of  the 
human  race.  This  the  Lord  thus  teaches  in  John  :  "  I  am 
the  way,  the  truth,  and  the  life,"  xiv.  6;  and  in  another 
place,  "  As  the  branch  cannot  bear  fruit  of  itself,  unless  it 
shall  abide  in  the  vine,  so  neither  can  ye,  unless  ye  shall  abide 
in  Me ;  except  from  Me  ye  cannot  do  any  thing,"  xv.  4,  5. 

2G8.  The  Divine  Providence  of  the  Lord  extends  to  the 
most  singular  things  of  the  life  of  man  ;  for  there  is  only  one 
fountain  of  life,  which  is  the  Lord,  from  whom  we  are,  live, 
and  act. 

2(59.  They  who  think  from  worldly  things  concerning  the 
Divine  Providence,  conclude  from  them  that  it  is  only  uni- 
versal, and  that  singulars  appertain  to  man.  But  such  per- 
sons do  not  know  the  arcana  of  heaven,  for  they  form  their 
conclusions  only  from  the  loves  of  self  and  of  the  world,  and 
their  pleasures ;  wherefore,  when  they  see  the  evil  exalted  to 
honours,  and  acquire  wealth  more  than  the  good,  and  that 
success  attends  them  according  to  their  artifices,  they  say  in 
their  hearts,  that  this  would  not  be  the  case  if  the  Divine 
Providence  were  in  all  things  and  singulars  ;  not  considering 
that  the  Divine  Providence  does  not  regard  that  which  brief- 
ly passes  away,  and  ends  with  the  life  of  man  in  the  world, 
but  that  it  regards  that  which  remains  to  eternity,  thus  which 
lias  no  end.  What  has  no  end,  that  Is ;  but  what  has  an 
end,  that  respectively  Is  not.    Let  him  who  is  capable  con- 


*The  books  of  tlic  Word  arc  all  those  which  have  the  internal  sense  ;  but  those 
books  which  have  not  the  internal  sense,  are  not  the  Word.  The  books  of  the 
Word  in  the  Old  Testament  are,  the  five  books  of  Moses,  the  book  of  Joshua,  the 
book  of  Judges,  the  two  books  of  Samuel,  the  two  books  of  Kings,  the  Psalms  of 
David,  the  prophets  Isaiah,  Jeremiah,  the  Lamentations,  Ezekiel,  Daniel,  Hosea, 
Joel,  Amos,  Obadiah,  Jonah,  Micali,  Nalium,  Habakkuk,  Zephaniah,  Haffgai, 
Zechariah,  Malachi  ;  and,  in  the  New  Testament,  the  four  evangelists,  Matthew, 
Mark,  Luke,  John,  and  the  Revelation.   The  rest  have  not  the  internal  sense. 


AND  ITS  HEAVENLY  DOCTRINE. 


61 


sider,  whether  a  hundred  thousand  years  be  any  thing  to 
eternity,  and  he  will  perceive  that  they  are  not ;  what  then 
are  some  years  of  life  in  the  world  ? 

270.  Every  one  who  rightly  considers  it,  may  know,  that 
eminence  and  opulence  in  the  world  are  not  real  divine 
blessings,  notwithstanding  man,  from  the  pleasure  he  finds 
in  them,  calls  them  so;  for  they  pass  away,  and  also  seduce 
many,  and  turn  them  away  from  heaven ;  but  that  eternal 
life,  and  its  happiness,  are  real  blessings,  which  are  from  the 
Divine  :  this  the  Lord  also  teaches  in  Luke  :  "  Make  to  your- 
selves a  treasure  that  faileth  not  in  the  heavens,  where  the 
thief  cometh  not,  nor  the  moth  corrupteth ;  for  where  your 
treasure  is,  there  will  your  heart  be  also." 

271.  The  reason  why  success  attends  the  evil  according 
to  their  arts  is,  because  it  is  according  to  divine  order  that 
every  one  should  act  what  he  acts  from  reason,  and  also  from 
freedom;  wherefore,  unless  man  were  left  to  act  from  freedom 
according  to  his  reason,  and  thus  unless  the  arts  which  are 
thence  derived  were  to  succeed,  man  could  by  no  means  be 
disposed  to  receive  eternal  life,  for  this  is  insinuated  when 
man  is  in  freedom,  and  his  reason  is  enlightened.  For  no 
one  can  be  forced  to  good,  forasmuch  as  nothing  that  is 
forced  inheres  with  him,  for  it  is  not  his  own ;  that  becomes 
a  man's  own,  which  is  done  from  freedom  according  to  his 
reason,  and  that  is  done  from  freedom  which  is  done  from  the 
will  or  love,  and  the  will  or  love  is  the  man  himself.  If  a 
man  were  forced  to  that  which  he  does  not  will,  his  mind 
would  continually  incline  to  that  which  he  does  will ;  and 
besides,  every  one  strives  after  what  is  forbidden,  and  this 
from  a  latent  cause,  because  every  one  strives  to  be  in  free- 
dom. Whence  it  is  plain,  that,  unless  man  were  kept  in  free- 
dom, good  could  not  be  provided  for  him. 

272.  To  leave  man  from  his  own  freedom  also  to  think,  to 
will,  and,  so  far  as  the  laws  do  not  restrain  him,  to  do  evil, 
is  called  permission. 

273.  To  be  led  to  felicities  in  the  world  by  means  of  arts, 
appears  to  man  as  if  it  were  from  his  own  proper  prudence, 
but  still  the  Divine  Providence  incessantly  accompanies  by 
permitting  and  continually  withdrawing  from  evil.  But  to 
be  led  to  felicities  in  heaven  is  known  and  perceived  to  be 
not  from  man's  own  proper  prudence,  because  it  is  from  the 
Lord,  and  is  effected  of  his  Divine  Providence  by  disposing 
and  continually  leading  to  good. 

274.  That  this  is  the  case,  man  cannot  comprehend  from 

6 


62 


OF  THE   NEW  JERUSALEM, 


the  light  of  nature,  for  from  that  light  he  does  not  know  the 
laws  of  divine  order. 

275.  It  is  to  be  noted  that  there  is  providence,  and  praevi- 
dence  ;  good  is  what  is  provided  by  the  Lord,  but  evil  is 
what  is  praevided.  The  one  must  accompany  the  other,  for 
what  comes  from  man  is  nothing  but  evil,  but  what  comes 
from  the  Lord  is  nothing  but  good. 


OF  THE  LORD. 

280.  There  is  one  God,  who  is  the  Creator  and  Conser- 
vator of  the  universe  ;  thus,  who  is  the  God  of  heaven  and  the 
God  of  the  earth. 

281.  There  are  two  things  which  constitute  the  life  of 
heaven  with  man,  the  good  of  love  and  the  truth  of  faith. 
Man  has  this  life  from  God,  and  nothing  at  all  of  it  is  from 
man ;  wherefore  the  primary  principle  of  the  church  is,  to 
acknowledge  God,  to  believe  in  God,  and  to  love  Him. 

282.  They  who  are  born  within  the  church  ought  to  ac- 
knowledge the  Lord,  His  Divine,  and  His  Human,  and  to 
believe  in  Him,  and  to  love  Him ;  for  from  the  Lord  is  all 
salvation.  This  the  Lord  teaches  in  John  :  "  He  who  believ- 
eth  in  the  Son  hath  eternal  life,  but  he  who  believeth  not  the 
Son  shall  not  see  life,  but  the  anger  of  God  abideth  with 
him,"  iii.  30.  Again,  "  This  is  the  will  of  Him  who  sent 
Me,  that  every  one  who  seeth  the  Son,  and  believeth  in  Him, 
should  have  eternal  life,  and  I  will  resuscitate  Him  in  the 
last  day,"  vi.  40.  Again,  "  Jesus  said,  I  am  the  resurrection 
and  the  life;  he  who  believeth  in  Me,  although  he  dies,  shall 
live  ;  but  every  one  who  liveth  and  believeth  in  Me,  shall  not 
die  to  eternity,"  xi.  21,  23. 

283.  Wherefore  they  within  the  church  who  do  not  ac- 
knowledge the  Lord,  and  His  divine,  cannot  be  conjoined  to 
God,  and  thus  cannot  have  any  lot  with  the  angels  in  heaven  ; 
for  no  one  can  be  conjoined  to  God  but  from  the  Lord  and 
in  the  Lord.  That  no  one  can  be  conjoined  to  God  but  from 
the  Lord,  the  Lord  teaches  in  John,  "No  one  hath  ever  seen 
God  ;  the  only-begotten  Son,  who  is  in  the  bosom  of  the  Fa- 
ther, He  hath  shown  Him,"  i.  20.  Again,  "Ye  have  never 
heard  the  voice  of  the  Father,  nor  seen  His  shape,"  v.  37. 
Again,  "  No  one  knoweth  the  Father  but  the  Son,  and  to 
whom  the  Son  shall  be  willing  to  reveal  Him,"  xi.  27.  And 


AND  ITS  HEAVENLY  DOCTRINE. 


69 


again,  "  I  am  the  way,  the  truth,  and  the  life  ;  no  one  cometh 
to  the  Father  but  by  Me,"  xiv.  6.  The  reason  why  no  one 
can  be  conjoined  to  God  but  in  the  Lord,  is  because  the  Fa- 
ther is  in  iiim,  and  they  are  one,  as  He  also  teaches  in  John  : 
"  If  ye  know  Me,  ye  know  my  Father  also  ;  he  who  seeth 
Me  seeth  the  Father ;  Philip,  believest  thou  not  that  I  am  in 
the  Father  and  the  Father  in  me  ?  believe  Me  that  I  am  in 
the  Father  and  the  Father  in  Me,"  xiv.  7  to  11.  And  again, 
"  The  Father  and  I  are  One ;  that  ye  may  know  and  believe 
that  I  am  in  the  Father  and  the  Father  in  Me,"  x.  30,  38. 

234.  Forasmuch  as  the  Father  is  in  the  Lord,  and  the 
Father  and  the  Lord  are  One ;  and  forasmuch  as  He  ought 
to  be  believed  in,  and  he  that  believes  in  Him  has  eternal 
life,  it  is  evident  that  the  Lord  is  God.  That  the  Lord  is 
God ,  the  Word  also  teaches,  as  in  John:  "In  the  beginning 
was  the  Word,  and  the  Word  was  with  God,  and  God  was 
the  Word;  all  things  were  made  by  Him,  and  without  Him 
was  not  any  thing  made  which  was  made ;  and  the  Word 
was  made  flesh,  and  dwelt  amongst  us,  and  we  saw  His 
glory,  the  glory  as  of  the  only-begotten  of  the  Father," 
i.  1,3,  1-1.  In  Isaiah,  "A  child  is  born  to  us,  a  Son  is 
given  to  us,  on  whose  shoulder  is  the  government,  and  his 
name  shall  be  called  Goo,  Hero,  the  Father  of  Eternity, 
the  Prince  of  Peace,"  ix.  5.  Again,  "  A  virgin  shall  con- 
ceive and  bring  forth,  and  His  name  shall  be  called  God 
with  us,"  vii.  14  ;  Matthew  i.  23.  And  in  Jeremiah,  "  Be- 
hold the  days  shall  come  when  I  will  raise  up  to  David  a 
just  branch,  who  shall  reign  a  king,  and  shall  prosper ;  and 
this  is  His  name  which  they  shall  call  Him,  Jehovah  our 
Justice,"  xxiii.  5,  6 ;  chap,  xxxiii.  15,  16. 

285.  All  they  who  are  of  the  church,  and  in  light  from 
heaven,  sec  the  Divine  in  the  Lord ;  but  they  who  are  not 
in  light  from  heaven,  sec  nothing  but  the  Human  in  the 
Lord  ;  when  yet  the  Divine  and  Human  are  in  Him  so 
united,  that  they  are  one  ;  as  the  Lord  also  taught  in  an- 
other place,  in  John  :  "  Father,  all  Mine  are  Thine,  and  all 
Thine  Mine,"  xvii.  10. 

286.  That  the  Lord  was  conceived  from  Jehovah  the 
Father,  and  was  thus  God  from  conception,  is  known  in  the 
church  ;  and  also  that  He  rose  again  with  His  whole  body, 
for  He  left  nothing  in  the  sepulchre  ;  of  which  he  also 
afterwards  confirmed  the  disciples,  saying,  "  See  My  hands 
and  My  feet,  that  it  is  I  Myself ;  feel  Me  and  see  ;  for  a  spirit 
hath  not  flesh  and  bones  as  ye  see  Me  have,"  Luke  xxiv.  39. 


64 


OF  THE   NEW  JERUSALEM, 


And  although  He  was  a  man  as  to  the  flesh  and  bones,  still 
He  entered  through  the  closed  doors,  and,  after  He  had 
manifested  himself,  became  invisible,  John  xx.  19,26;  Luke 
xxiv.  3.  The  case  is  otherwise  with  every  man,  for  man 
only  rises  again,  as  to  the  spirit,  and  not  as  to  the  body ; 
wherefore  when  He  said,  "  that  He  is  not  as  a  spirit,"  He 
said  that  He  is  not  as  another  man.  Hence  it  is  evident 
that  the  Human  in  the  Lord  is  also  Divine. 

287.  Every  man  has  his  esse  of  life,  which  is  called  his 
soul,  from  his  father  ;  the  existere  of  life  thence  derived  is 
what  is  called  the  body  ;  hence  the  body  is  the  effigy  of  its 
soul,  for  the  soul,  by  means  of  the  body,  exercises  its  life  at 
pleasure.  Hence  it  is  that  men  are  born  into  the  likeness 
of  their  parents,  and  that  families  are  distinguished  from 
each  other  ;  from  this  circumstance  it  is  evident  what  was 
the  quality  of  the  body  or  Human  of  the  Lord,  viz.  that  it 
was  as  the  Divine  Itself,  which  was  the  esse  of  His  life,  or 
the  soul  from  the  Father ;  wherefore  He  said,  "  He  that 
seeth  Me,  seeth  the  Father,"  John  xiv.  9. 

288.  That  the  Divine  and  Human  of  the  Lord  is  one  per- 
son, is  agreeable  to  the  faith  received  in  the  whole  Christian 
world,  which  is  to  this  effect :  "  Although  Christ  is  God  and 
man,  still  He  is  not  two,  but  one  Christ ;  yea,  He  is  alto- 
gether one  and  a  single  person  ;  because  as  body  and  soul 
are  one  man,  so  God  and  man  are  one  Christ."  This  is  from 
the  Athanasian  creed. 

289.  They  who,  respecting  the  Divinity,  have  an  idea  of 
three  persons,  cannot  have  an  idea  of  one  God ;  if  with  the 
mouth  they  say  one,  still  they  think  three  ;  but  they  who, 
respecting  the  Divinity,  have  an  idea  of  three  principles  in 
one  person,  can  have  an  idea  of  one  God,  and  can  say  one 
God,  and  also  think  one  God. 

290.  An  idea  of  three  principles  in  one  person  is  attained, 
when  it  is  thought  that  the  Father  is  in  the  Lord,  and  that 
the  Holy  Spirit  proceeds  from  Him ;  there  is  then  a  trine  in 
the  Lord,  the  Divine  itself  which  is  called  the  Father,  the 
Divine  Human  which  is  called  the  Son,  and  the  Divine 
Proceeding  which  is  called  the  Holy  Spirit. 

291.  Forasmuch  as  all  the  Divine  is  in  the  Lord,  there- 
fore He  has  all  power  in  the  heavens  and  in  the  earths ; 
which  he  also  says  in  John ;  "  The  Father  hath  given  all 
things  into  the  hands  of  the  Son,"  iii.  35.  Again,  "  The 
Father  hath  given  to  the  Son  power  over  all  flesh,"  xvii.  2. 
In  Matthew,  "  All  things  are  delivered  to  Me  by  the  Father," 


AND  ITS  HBATENLT  DOCTRINE. 


63 


xi.  27.  Agaiu,  "  All  power  is  given  to  Me  in  heaven  and 
in  earth,"  x.wiii.  16.    Such  power  is  divine. 

292.  They  who  make  the  Human  of  the  Lord  like  the 
human  of  another  man,  do  not  think  of  His  conception  from 
the  Divine  Itself,  nor  do  they  consider  that  the  body  of 
everv  thing  is  the  elh<iy  of  its  soul.  Neither  do  they  reflect 
on  ilis  resurrection  with  the  whole  body  ;  nor  of  His  ap- 
pearance at  His  transformation,  when  His  face  shone  as  the 
sun.  Neither  do  they  think,  respecting  those  things  which 
the  Lord  said  concerning  faith  in  Him,  concerning  His 
unity  with  the  Father,  concerning  His  glorification,  and 
concerning  His  power  over  heaven  and  earth,  that  these  are 
divine,  and  were  mentioned  in  relation  to  His  Human. 
Neither  do  they  remember  that  the  Lord  is  omnipresent  also 
as  to  His  human,  Matthew  xxviii.  20,  although  the  faith  of 
His  omnipresence  in  the  sacred  supper  is  derived  from  this 
consideration  :  omnipresence  is  divine.  Yea,  perhaps  they 
do  not  think  that  the  Divine  principle  which  is  called  the 
Holy  Spirit,  proceeds  from  His  Human  ;  when  yet  it  pro- 
ceeds from  His  glorified  Human,  for  it  is  said,  "  The  Holy 
Spirit  was  not  yet,  because  Jesus  was  not  yet  glorified," 
John  vii.  39. 

293.  The  Lord  came  into  the  world  that  He  might  save 
the  human  race,  who  would  otherwise  have  perished  in 
eternal  death ;  and  He  saved  them  by  this,  that  He  subju- 
gated the  hells,  which  infested  every  man  coming  into  the 
world  and  going  out  of  the  world  ;  and  at  the  same  time  by 
this,  that  he  glorified  His  Human  :  for  thus  He  can  keep  the 
hells  in  subjugation  to  eternity.  The  subjugation  of  the 
hells,  and  the  glorification  of  His  Human  at  the  same  time, 
were  effected  by  means  of  temptations  admitted  into  the 
human  which  He  had  from  the  mother,  and  by  continual 
victories  therein.  His  passion  on  the  cross  was  the  last 
temptation  and  full  victory. 

294.  That  the  Lord  subjugated  the  hells,  He  Himself 
teaches  in  John :  when  the  passion  of  the  cross  was  at  hand, 
then  Jesus  said,  "  Now  is  the  judgment  of  this  world  ;  now 
the  prince  of  this  icorld  shall  be  cast  out,"  xii.  27,  28,  31  ; 
again,  "  Have  confidence,  /  have  overcome  the  world,'1''  xvi. 
33.  And  in  Isaiah,  "  Who  is  this  that  cometh  from  Edom, 
going  on  in  the  multitude  of  His  strength,  great  to  save?  My 
own  arm  brought  salvation  to  Me  ;  so  He  became  to  them 
for  a  Saviour,"  lxiii.  1  to  20;  chap.  lix.  16  to  21.  That  He 
glorified  His  Human,  and  that  the  passion  of  the  cross  was 


66 


OF  THE  NEW  JERUSALEM, 


the  last  temptation  and  full  victory,  by  means  of  which  He 
glorified  it,  He  teaches  also  in  John :  "  After  Judas  went 
out,  Jesus  said,  Now  is  the  Son  of  Man  glorified,  and  God 
will  glorify  Him  in  Himself,  and  will  immediately  glorify 
Him,"  xiii.  31,  32.  Again,  "  Father,  the  hour  has  come ; 
glorify  Thy  Son,  that  Thy  Son  also  may  glorify  Thee,"  xvii. 
1,5.  Again,  "Now  is  My  soul  troubled;  Father,  glorify 
Thy  Name  ;  and  a  voice  came  out  from  heaven,  saying,  I 
have  both  glorified  it,  and  will  glorify  it  again,"  xii.  27,  28. 
And  in  Luke,  "  Ought  not  Christ  to  suffer  these  things, 
and  to  enter  into  His  glory,"  xxiv.  30.  These  words  were 
said  in  relation  to  His  passion  :  to  glorify  is  to  make  Divine. 
Hence,  now,  it  is  manifest,  that,  unless  the  Lord  had  come 
into  the  world,  and  been  made  a  man,  and  in  this  manner 
had  liberated  from  hell  all  those  who  believe  in  Him  and 
love  Him,  no  mortal  could  have  been  saved  ;  this  is  under- 
stood by  the  saying,  that  without  the  Lord  there  is  no 
salvation. 

295.  When  the  Lord  fully  glorified  His  Human,  He  then 
put  off  the  human  from  the  mother,  and  put  on  the  human 
from  the  Father,  which  is  the  Divine  Human,  wherefore  he 
was  then  no  longer  the  son  of  Mary. 

296.  The  first  and  primary  principle  of  the  church  is,  to 
know  and  acknowledge  its  God  ;  for  without  that  knowledge 
and  acknowledgment  there  is  no  conjunction  ;  thus,  in  the 
church,  without  the  acknowledgment  of  the  Lord.  This 
the  Lord  teaches  in  John  ;  "  He  who  believeth  in  the  Son 
hath  eternal  life,  but  he  who  believeth  not  the  Son  shall  not 
see  life,  but  the  anger  of  God  abideth  with  him,"  iii.  36. 
And  in  another  place,  "  Except  ye  believe  that  I  am,  ye 
shall  die  in  your  sins,"  viii.  24. 

297.  That  there  is  a  trine  in  the  Lord,  viz.  the  Divine 
Itself,  the  Divine  Human,  and  the  Divine  Proceeding,  is  an 
arcanum  from  heaven,  and  is  for  those  who  shall  be  in  the 
Holy  Jerusalem. 


OF  ECCLESIASTICAL  AND  CIVIL  GOVERNMENT. 

311.  There  are  two  things  which  ought  to  be  in  order 
amongst  men,  viz.  the  things  which  are  of  heaven,  and  the 
things  which  are  of  the  world  :  the  things  which  are  of 
heaven  are  called  ecclesiastical  things,  and  those  which  are 
of  the  world  are  called  civil  things. 


AND   ITS  HKAVENLV  DOCTRINE. 


312.  Order  cannot  be  maintained  in  the  world  without 
governors,  who  are  to  observe  all  things  which  are  done 
according  to  order,  and  which  are  done  contrary  to  order  ; 
and  are  to  reward  those  who  live  according  to  order,  and  to 
punish  those  who  live  contrary  to  order.  It'  this  be  not  done, 
the  human  race  must  perish;  for  the  will  to  command  others, 
and  to  possess  the  goods  of  others,  is  hereditarily  connate 
with  every  one,  whence  proceed  enmities,  envyings,  hatreds, 
revenges,  deceits,  cruelties,  and  many  other  evils  :  where- 
fore, unless  men  were  kept  under  restraint  by  the  laws,  and 
by  rewards  suited  to  their  loves,  which  are  honours  and 
gains  for  those  who  do  good  things  ;  and  by  punishments 
contrary  to  those  loves,  which  are  the  loss  of  honour,  of 
possessions,  and  of  life,  for  those  who  do  evil  things ;  the 
human  race  would  perish. 

313.  There  must  therefore  be  governors  to  keep  the  as- 
semblages of  men  in  order,  who  should  be  persons  skilled 
in  the  laws,  wise,  and  men  who  fear  God.  There  must  also 
be  order  amongst  the  governors,  lest  any  one,  from  caprice 
or  inadvertence,  should  permit  evils  which  are  against  order, 
and  thereby  destroy  it :  which  is  guarded  against  when 
there  are  superior  and  inferior  governors,  amongst  whom 
there  is  subordination. 

314.  Governors  over  those  things  amongst  men  which 
relate  to  heaven,  or  over  ecclesiastical  matters,  are  called 
priests,  and  their  office  is  called  the  priesthood.  But  gov- 
ernors over  those  things  amongst  men  which  relate  to  the 
world,  or  over  civil  concerns,  are  called  magistrates,  and 
their  chief,  where  such  a  form  of  government  prevails,  is 
called  king. 

315.  With  respect  to  the  priests,  they  ought  to  teach  men 
the  way  to  heaven,  and  also  to  lead  them ;  they  ought  to 
teach  them  according  to  the  doctrine  of  their  church  derived 
from  the  Word,  and  they  ought  to  lead  them  to  live  accord- 
ing to  it.  Priests  who  teach  truths,  and  thereby  lead  to  the 
good  of  life,  and  so  to  the  Lord,  are  the  good  shepherds  of 
the  sheep  ;  but  they  who  only  teach,  and  do  not  lead  to  the 
good  of  life,  and  so  to  the  Lord,  are  the  evil  shepherds. 

310.  Priests  ought  not  to  claim  to  themselves  any  power 
over  the  souls  of  men,  inasmuch  as  they  do  not  know  in 
what  state  the  interiors  of  a  man  are  ;  still  less  ought  they 
to  claim  the  power  of  opening  and  shutting  heaven,  since 
that  power  belongs  to  the  Lord  alone. 

317.  Dignity  and  honour  ought  to  be  paid  to  priests  on 


68 


OF  THE   NEW  JERUSALEM, 


account  of  the  sanctity  of  their  office  ;  but  they  who  are 
wise  give  the  honour  to  the  Lord,  from  whom  all  sanctity  is 
derived,  and  not  to  themselves  ;  whilst  they  who  are  not 
wise  attribute  the  honour  to  themselves,  whereby  they  take 
it  from  the  Lord.  They  who  attribute  honour  to  them- 
selves, on  account  of  the  sanctity  of  their  office,  prefer 
honour  and  gain  to  the  salvation  of  souls,  which  they  ought 
to  provide  for ;  but  they  who  give  the  honour  to  t lie  Lord, 
and  not  to  themselves,  prefer  the  salvation  of  souls  to  hon- 
our and  gain.  The  honour  of  any  employment  is  not  in  the 
person,  but  is  adjoined  to  him  according  to  the  dignity  of 
the  thing  which  he  administers  ;  and  what  is  adjoined  does 
not  belong  to  the  person  himself,  and  is  also  separated  from 
him  with  the  employment.  All  personal  honour  is  the 
honour  of  wisdom  and  the  fear  of  the  Lord. 

318.  Priests  ought  to  teach  the  people,  and  to  lead  them 
by  means  of  truths  to  the  good  of  life,  but  still  they  ought  to 
force  no  one,  since  no  one  can  be  forced  to  believe  contrary 
to  what  he  thinks  from  his  heart  to  be  truth.  He  who  be- 
lieves otherwise  than  the  priest,  and  makes  no  disturbance, 
ought  to  be  left  in  peace  ;  but  he  who  makes  disturbance 
ought  to  be  separated  ;  for  this  also  is  agreeable  to  order, 
for  the  sake  of  which  the  priesthood  is  established. 

319.  As  priests  are  appointed  to  administer  those  things 
which  relate  to  the  divine  law  and  worship,  so  kings  and 
magistrates  are  appointed  to  administer  those  things  which 
relate  to  civil  law  and  judgment. 

320.  Forasmuch  as  the  king  alone  cannot  administer  all 
things,  therefore  there  are  governors  under  him,  to  each  of 
whom  a  province  is  given  to  administer,  where  the  adminis- 
tration of  the  king  cannot  be  extended.  These  governors, 
taken  collectively,  constitute  the  royal  function,  but  the  king 
himself  is  the  chief. 

321.  Royalty  itself  is  not  in  the  person,  but  is  adjoined 
to  the  person.  The  king  who  believes  that  royalty  is  in  his 
own  person,  and  the  governor  who  believes  that  the  dignity 
of  government  is  in  his  own  person,  is  not  wise. 

322.  Royalty  consists  in  administering  according  to  the 
laws  of  the  realm,  and  in  judging  according  thereto,  from 
justice.  The  king  who  regards  the  laws  as  above  himself,  is 
wise,  and  he  who  regards  himself  as  above  the  laws,  is  not 
wise.  The  king  who  regards  the  laws  as  above  himself, 
places  royalty  in  the  law,  and  the  law  has  dominion  over 
him,  for  he  knows  that  the  law  is  justice,  and  that  all  justice 


AND  ITS  HEAVENLY  DOCTRINE. 


69 


which  is  justice,  is  divine.  But  lie  who  regards  himself  as 
above  the  laws,  places  royalty  in  himself,  and  either  believes 
himself  to  be  the  law,  or  the  law,  which  is  justice,  to  be 
derived  from  himself;  hence  he  arrogates  to  himself  that 
which  is  divine,  to  which  nevertheless  he  ought  to  be  in 
subjection. 

323.  The  law,  which  is  justice,  ought  to  be  enacted  in 
the  realm  by  persons  skilled  in  the  law,  wise,  and  men  who 
fear  God  ;  and  the  king  and  his  subjects  ought  afterwards  to 
live  according  to  it.  The  king  who  lives  according  to  the 
law  so  enacted,  and  therein  sets  an  example  to  his  subjects, 
is  truly  a  king. 

324.  A  king  who  has  absolute  power,  and  believes  that 
his  subjects  are  such  slaves  that  he  has  a  right  to  their 
possessions  and  lives,  and  exercises  such  a  right,  is  not  a 
king,  but  a  tyrant. 

325.  The  king  ought  to  be  obeyed  according  to  the  laws 
of  the  realm,  and  by  no  means  to  be  injured  either  by  word 
or  deed ;  for  on  this  the  public  security  depends. 


Extracts  from  "Heaven  and  Hell." 


That  no  one  comes  into  Heaven  from  Immediate 
Mercy. 

521.  They  who  are  not  instructed  concerning  heaven, 
and  concerning  the  way  to  heaven,  also  concerning  the  life 
of  heaven  appertaining  to  man,  suppose  that  to  be  received 
into  heaven  is  the  mere  effect  of  mercy,  which  is  granted 
to  those  who  are  in  faith,  and  for  whom  the  Lord  intercedes, 
thus  that  it  is  merely  admission  out  of  favour ;  consequently 
that  all  men  whatsoever  may  be  saved  by  virtue  of  [the 
Lord's]  good  pleasure  ;  yea,  some  conceive,  that  this  may  be 
the  case  even  with  all  in  hell.  But  such  persons  are  totally 
unacquainted  with  the  nature  of  man,  not  being  aware  that 
his  quality  is  altogether  sucli  as  his  life  is,  and  that  his  life 
is  such  as  his  love  is,  not  only  as  to  the  interiors  which  are 
of  his  will  and  understanding,  but  as  to  the  exteriors  which 
are  of  his  body,  and  that  the  corporeal  form  is  only  an  ex- 
ternal form,  in  which  the  interiors  present  themselves  in 
effect,  and  hence  that  the  whole  man  is  his  love  ;  nor  are 
they  aware,  that  the  body  does  not  live  from  itself,  but  from 
its  spirit,  and  that  the  spirit  of  man  is  his  very  affection  it- 
self, and  that  his  spiritual  body  is  nothing  else  but  the  man's 
affection  in  a  human  form,  in  which  also  it  appears  after 
death.  So  long  as  these  particulars  are  unknown,  man  may 
be  induced  to  believe,  that  salvation  is  nothing  but  the  good 
pleasure  of  the  Lord,  which  is  called  mercy  and  grace. 

522.  But  it  may  be  expedient  first  to  say  what  divine 
mercy  is.  Divine  mercy  is  pure  mercy  towards  the  whole 
human  race  for  the  purpose  of  saving  them,  and  it  is  like- 
wise continual  with  every  man,  and  in  no  case  recedes  from 
any  one,  so  that  every  one  is  saved  who  can  be  saved  :  but 
no  one  can  be  saved  but  by  divine  means,  which  means  are 
revealed  by  the  Lord  in  the  Word :  divine  means  are  what 
are  called  divine  truths  ;  these  teach  in  what  manner  man 
ought  to  live  that  he  may  be  saved ;  by  those  truths  the  Lord 
leads  man  to  heaven,  and  by  them  implants  in  man  the  life 
of  heaven :  this  the  Lord  effects  with  all ;  but  the  life  of 
heaven  cannot  be  implanted  in  any  one  unless  he  abstains 
from  evil,  for  evil  opposes  ;  so  far  therefore  as  man  abstains 


EXTRACTS  FROM  "  HEAVEN  AND  HELL."  71 


from  evil,  so  far  the  Lord  leads  him  out  of  pure  mercy  by 
His  divine  means,  and  this  from  infancy  to  the  end  of  his 
life  in  the  world,  and  afterwards  to  eternity  :  this  is  the 
divine  mercy  which  is  meant.  Hence  it  is  evident  that  the 
mercy  of  the  Lord  is  pure  mercy,  but  not  immediate,  that  is, 
such  as  to  save  all  out  of  good  pleasure,  let  them  have  lived 
as  they  may. 

523.  The  Lord  never  acts  contrary  to  order,  because  He 
Himself  is  Order  :  the  divine  truth  proceeding  from  the  Lord 
is  what  makes  order,  and  divine  truths  are  the  laws  of  order, 
according  to  which  the  Lord  leads  man ;  wherefore  to  save 
man  by  immediate  mercy  is  contrary  to  divine  order,  and 
what  is  contrary  to  divine  order  is  contrary  to  the  Divine. 
Divine  order  is  heaven  appertaining  to  man,  which  order 
man  had  perverted  with  himself  by  a  Life  contrary  to  the 
laws  of  order,  which  are  divine  truths ;  into  that  order  man 
is  brought  back  by  the  Lord  out  of  pure  mercy,  by  means 
of  the  laws  of  order  ;  and  so  far  as  he  is  brought  back,  so 
far  he  receives  heaven  in  himself,  and  he  who  receives 
heaven  in  himself,  comes  into  heaven.  Hence  it  is  again 
evident,  that  the  divine  mercy  of  the  Lord  is  pure  mercy, 
but  not  immediate  mercy.* 

524.  If  men  could  be  saved  by  immediate  mercy,  all 
would  be  saved,  even  they  who  are  in  hell,  yea,  neither 


From  the  Arcana  Ccelestia. 
*  That  divine  truth  proceeding  from  the  Lord  is  the  source  of  order,  and  that 
divine  good  is  the  essentia!  cf  order,  n.  1728,  2258.  87(10,  8988.  That  hence  the 
Lord  is  Order,  n.  1919,  2011,  5110,  570.-.  lO.S.iii.  101,19.  That  divine  truths  are 
the  laws  of  order,  n.  2247,  7995.  Tnat  the  universal  heaven  is  arranged  by  the 
Lord  according  to  His  divine  order,  n.  3038.  721 1,  !I123.  9338,  10125,  10151, 
10157.  That  hence  the  form  of  heaven  is  a  form  according  to  divine  order,  n. 
4010  to  4013.  Ii(i07,  9877.  That  so  far  as  man  li  .  cs  according  to  order,  thus  so 
far  as  iie  is  principled  in  good  according  to  divine  truths,  so  far  he  receives  heav- 
en in  himself,  n.  4839.  That  man  is  the  being  into  whom  are  collated  all  things 
of  divine  order,  and  that  from  creation  ho  is  divine  order  in  form,  because  he  is 
its  recipient,  n.  4219,  42  20.  1223.  i;>23,  1521,  51 14.531»:,  »»113. 1 »157,  »»»»5,  <»i2t>, 
970(>.  1015b,  10172.  That  man  is  not  born  in'o  what  is  good  and  true,  but  inlo 
what  is  evil  and  false,  thus  not  into  divine  order,  but  into  what  is  contrary  to 
order,  and  that  hence  it  is  that  he  is  born  inlo  mere  ignorance,  and  that  on  this 
account  it  is  necessary  that  he  be  born  anew,  that  is,  be  regenerated,  which  is 
effected  bv  divine  truths  from  the  Lord,  that  he  may  be  brought  back  into  order, 
n.  10*7,  2307,  2308,  3518,  3812,  8480,  8650,  10283,'  10284,  1028(5,  10731.  That 
the  Lord,  when  He  forms  man  anew,  tiiat  is,  regenerates  him,  arranges  all  things 
appertaining  to  him  according  lo  order,  w  hich  is  into  the  form  of  heaven,  n. 
5700,  (ib'JO,  9931,  10303.  That  evils  and  falses  are  contrary  »o  order,  and  that 
still  they  who  are  principled  in  those  things,  are  ruled  by  the  Lord,  not  accord- 
ing to  order,  but  from  order,  n.  1839,  7877,  10778.  That  it  is  impossible  for  a 
man,  who  lives  in  evils,  to  be  saved  by  mercy  alone,  because  this  is  contrary  to 
diviiie  order,  n.  8700. 


72  EXTRACTS  FROM  "  HEAVEN  AND  HELL." 


would  there  be  a  hell,  because  the  Lord  is  Mercy  Itself, 
Love  Itself,  and  Good  Itself ;  wherefore  it  is  contrary  to  His 
Divine  to  say,  that  he  is  able  to  save  all  immediately,  and 
does  not  save  them  :  it  is  a  thing  known  from  the  Word, 
that  the  Lord  wills  the  salvation  of  all,  and  the  damnation 
of  no  one. 

525.  The  generality  of  those  who  come  from  the  Christian 
world  into  the  other  life,  bring  along  with  them  the  above 
faith,  that  they  are  to  be  saved  by  immediate  mercy,  for  they 
implore  that  mercy ;  but  on  examination  it  is  found  that  they 
believed,  that  to  come  into  heaven  consists  in  mere  admis- 
sion, and  that  they  who  are  let  in  enter  into  heavenly  joys, 
being  not  at  all  aware  of  what  heaven  is,  and  of  what  heav- 
enly joy  is ;  wherefore  they  are  told,  that  heaven  is  not  de- 
nied by  the  Lord  to  any  one,  and  that  they  may  be  let  in 
if  they  desire  it,  and  may  likewise  tarry  there ;  on  which 
occasion  they  who  desire  it  are  also  admitted,  but  when 
they  are  at  the  very  threshold,  they  are  seized  with  such 
torture  of  the  heart  from  the  breathing  of  heavenly  heat, 
which  is  the  love  wherein  the  angels  are,  and  from  the  in- 
flux of  heavenly  light,  which  is  divine  truth,  that  they  ap- 
perccive  in  themselves  infernal  torment  instead  of  heavenly 
joy,  and,  in  consequence  of  the  shock,  they  throw  themselves 
headlong  thence  :  thus  they  are  instructed  by  living  expe- 
rience, that  heaven  cannot  be  given  to  any  one  from  imme- 
diate mercy. 


DATE  DUE 


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HIGHSMITH  #45230 


